中觀論疏 10.9

10.9

「汝謂我著空」下，第二論主悟空自免過。七偈亦分為四：第一明空義無失、第二明空義為得、第三略出有過、第四引經證空為得。初又二：第一明空無失、第二明空為得。初偈上半牒、下半正免過。若是邪見之空此則有過，若是二乘但空此亦有過；今是無所得空，空不住空，故空有俱離，所以無失。又是不壞法說空，是故無過。第二偈上半明由空故一切法成，顯論主無過；下半明無空義一切不成，顯外人有失。問：云何由空一切成耶？答：前偈空亦復空，則是非空非有；今明非空非有，空有得成，故云一切成。又由第一義空故有世諦，故二諦成，則一切成；若無空則第一義不成，則世諦亦不成，故一切壞也。又以有空一切成者，由第一義空故生波若，由波若斷煩惱有三世佛，由佛故說世出世一切教。故長行云「世出世皆成」。

From "You say that I am attached to emptiness" onward, secondly, the author of the treatise realizes emptiness and frees himself from fault. The seven verses are also divided into four: first, explaining that the meaning of emptiness has no flaw; second, explaining that the meaning of emptiness constitutes an attainment; third, briefly pointing out that existence has faults; fourth, citing a sūtra to prove that emptiness constitutes an attainment. The first part also has two [subdivisions]: first, explaining that emptiness has no flaw; second, explaining that emptiness constitutes an attainment. The first half of the first verse repeats [the opponent's objection], and the second half directly frees [the author] from fault. If it were the emptiness of wrong view, this would indeed have fault; if it were the mere emptiness of the two vehicles, this too would have fault. Now this is the emptiness of non-attainment, where emptiness does not abide in emptiness, and therefore both emptiness and existence are abandoned; thus there is no flaw. Furthermore, it is explaining emptiness without destroying phenomena; therefore there is no fault. The first half of the second verse explains that because of emptiness all dharmas are established, revealing that the author of the treatise is without fault; the second half explains that without the meaning of emptiness nothing is established, revealing that the outsider has a flaw. Question: How is it that because of emptiness all things are established? Answer: In the previous verse, emptiness is also empty, which means neither empty nor existent; now it is explained that being neither empty nor existent, emptiness and existence can be established, hence it is said that all things are established. Furthermore, because of the emptiness of the ultimate truth, there is the conventional truth; thus the two truths are established, and then all things are established. If there were no emptiness, then the ultimate truth would not be established, and the conventional truth would also not be established, so that everything would be destroyed. Moreover, that all things are established because there is emptiness means that due to the ultimate emptiness, prajñā is generated; due to prajñā, afflictions are severed and there are the Buddhas of the three periods of time; and due to the Buddhas, all conventional and supermundane teachings are preached. Therefore the prose says: "Both the conventional and supermundane are established."