金光明最勝王經疏 4.333

4.333

釋名者，空性有三：一者空即是性，即遍計所執我法二種；二者空之性即真如，是空之真性，因空所顯，故云空性，非體性空；三者依他亦名空性，名無生性故。又云「虛妄分別有，於此二都無」，此即依他，但空二執，不空依圓故。今乘此品明我法空為其方便，正意令觀真如空性，非不了真如而能了諸行故。若云舜若空即是性，云舜若多即空之性，故《解深密》等云「相無自性性、生無自性性、勝義無自性性。」故三無性俱得云性。空者無也，顯者明也，重者復也。前雖略明猶未能解，餘經雖廣亦未能知，今復顯之，故云〈重顯空性品〉。

As for explaining the title: Emptiness-nature (śūnyatā) has three meanings: first, emptiness is itself the nature, which refers to the two kinds of imagined nature (parikalpita-svabhāva)—of self and of phenomena; second, the nature of emptiness, which is tathatā, being the true nature of emptiness, revealed because of emptiness, hence it is called 'emptiness-nature', not that its intrinsic essence is empty; third, the other-dependent nature (paratantra-svabhāva) is also called 'emptiness-nature', because it is called the nature of non-arising. It is also said: 'False discrimination exists, yet within this, both [grasping and grasped] are entirely absent.' This refers to the other-dependent nature: it merely empties the two graspings, without emptying the other-dependent and the consummate natures. Now, relying on this chapter to clarify the emptiness of self and phenomena serves as its expedient, its primary intention being to cause one to contemplate the emptiness-nature that is tathatā, for without understanding tathatā, one cannot understand all conditioned formations. If one says śūnya, emptiness is itself the nature; if one says śūnyatā, it is the nature of emptiness. Therefore, texts such as the Saṃdhinirmocana say: 'The nature of the lack of self-nature of characteristics, the nature of the lack of self-nature of arising, and the nature of the lack of self-nature of ultimate truth.' Thus, all three lacks of self-nature may be called 'nature'. 'Empty' (kong) means nonexistent; 'clarifying' (xian) means illuminating; 'anew' (chong) means again. Although it was briefly explained earlier, they were not yet able to understand it; although other sūtras are extensive, they were still unable to know it; now it is clarified again, hence it is called the 'Chapter on Clarifying Emptiness Anew'.