大乘義章 4.50

4.50

第二門中，以十八空對波若空辨其同異。論自問言：波若之空與十八空，為同為異？若言異者，離十八空更復用何為波若空？若言同者，云何說言菩薩欲住十八空者當學波若？論自釋言「亦同亦異。所言異者，波若之空見法實相，滅一切法差別之相。十八種觀破諸法相，令諸法空，故名為異。以此異故，欲住十八，當學波若。」所言同者，論自釋言「十八是空，無所有相。波若亦空，無所有相。十八空中離相不著，波若亦爾，故稱為同。以其同故，修學波若則為修學十八空也。」

In the second section, the eighteen emptinesses are distinguished as to their identity and difference in relation to the emptiness of prajñā. The treatise (*Mahāprajñāpāramitopadeśa*) itself poses the question: "Are the emptiness of prajñā and the eighteen emptinesses identical or different? If they are different, apart from the eighteen emptinesses, what else constitutes the emptiness of prajñā? If they are identical, why is it said that if a bodhisattva wishes to abide in the eighteen emptinesses, they should learn prajñā?" The treatise itself explains: "They are both identical and different. As for their being different: the emptiness of prajñā sees the real mark of dharmas and extinguishes the differentiated marks of all dharmas; the eighteen kinds of contemplation break through the marks of dharmas, making all dharmas empty. Therefore, they are called different. Because of this difference, if one wishes to abide in the eighteen, one should learn prajñā." As for their being identical, the treatise itself explains: "The eighteen are empty, lacking any mark of existing. Prajñā is also empty, lacking any mark of existing. In the eighteen emptinesses, one is free from marks and non-attached; prajñā is also like this. Therefore, they are called identical. Because of their identity, cultivating and learning prajñā is precisely cultivating and learning the eighteen emptinesses."