說無垢稱經疏 3.154

3.154

贊曰：下說法空。有二十句。空理義云：依世俗諦，法性可有；依勝義諦，法性皆空。然以破諸差別執故，所以別顯，可以下句轉釋上句。俗有相故不寂、真無相故寂然，此境空也。俗有所緣故貪著、真無所緣故離貪，此能緣空也。應理義云：二十句中分之為二，初十句顯真如理離所執空、後十句顯依他性離所執空。或二十句皆說真如，真如寂然，滅十相故；真如離貪，無分別心之所緣故。舊云「法離於相」者，貪相亦可無妨，初離所緣相、後離能緣相，貪著執著能緣之心，以無境故，其心亦無。

Commentary: Below explains the emptiness of phenomena. There are twenty phrases. According to the principle of emptiness: relying on conventional truth, the nature of phenomena may exist; relying on ultimate truth, the nature of phenomena is entirely empty. However, in order to destroy various differentiated clingings, it is specifically revealed, and the subsequent phrase can be used to further explain the preceding phrase. Because the conventional has characteristics, it is not quiescent; because the ultimate lacks characteristics, it is quiescent—this is the emptiness of the object. Because the conventional has a cognitive object, there is craving and attachment; because the ultimate has no cognitive object, it is free from craving—this is the emptiness of that which cognizes. According to the principle of the reasonable: the twenty phrases are divided into two: the first ten phrases reveal the principle of tathatā as empty of what is conceptually clung to; the later ten phrases reveal dependent nature as empty of what is conceptually clung to. Alternatively, all twenty phrases speak of tathatā: tathatā is quiescent because it extinguishes the ten characteristics; tathatā is free from craving because it is not the cognitive object of the non-conceptual mind. The older rendering says ‘the Dharma is free from characteristics’; the characteristic of craving is also fine and without contradiction: the former is free from the characteristic of the object cognized, while the latter is free from the characteristic of that which cognizes; craving and clinging belong to the cognizing mind, and because there is no object, that mind is also absent.