華嚴法界玄鏡 1.29

1.29

釋曰：此中有二：先正顯真空之義、後結例諸法。前中亦三：初標；次釋，以色從緣必無性故者，依他無性，即真空圓成；三、是故下，結。既非滅色異色，不即不離，故即真空。空非色相，無遍計矣。緣生無性，即依他無性。無性真理即是圓成。故此真空該徹性相。二、如色空既爾下，結例諸法。上之四門但明色空，色即法相之首、五蘊之初，故諸經論凡說一義，皆先約色。故《大般若》等，從色已上、種智已還八十餘科，皆將色例。今此亦爾，例一切法。若略收法不出上之十對，所依體事無不即空，皆須以法揀情，顯即事歸理。

The Commentary states: Herein there are two [parts]: first, it directly reveals the meaning of true emptiness; afterwards, it concludes by applying this analogously to all dharmas. The former also has three [parts]: first, the statement; next, the explanation—"because form arising from conditions is necessarily devoid of nature" means that other-dependent lack of nature is itself the perfectly accomplished true emptiness; third, from "Therefore…" downward is the conclusion. Since it is neither the extinction of form nor different from form, neither identical nor detached, it is therefore true emptiness. Emptiness is not the characteristic of form, so there is no imagined [nature]. Arising from conditions without nature is the other-dependent lack of nature. The true principle devoid of nature is precisely the perfectly accomplished. Therefore this true emptiness penetrates nature and characteristics throughout. Second, from "Since it is so for form and emptiness…" downward concludes by applying this analogously to all dharmas. The above four gates merely clarified form and emptiness. Form is the foremost of dharma-characteristics and the first of the five aggregates; therefore whenever various sūtras and treatises explain a principle, they always do so first with respect to form. Hence the *Mahāprajñāpāramitā-sūtra* and others, from form on up through the knowledge of all aspects on down, across more than eighty rubrics, take form as the analogy for all of them. The present case is also like this, analogizing all dharmas. If one briefly gathers all dharmas, they do not go beyond the above ten pairs; the underlying essence and phenomena are all without exception identical to emptiness, and in all cases one must use the Dharma to eliminate attachments, revealing that phenomena are reduced to principle.