註華嚴法界觀門 1.28

1.28

前三簡情，後一顯理。前三中，一簡斷空。文中結釋云「是真非斷故」。二簡實色。文中結釋云「無體之空非青黃故」。言實色者，約妄情計為確然實有自體，故不以形顯二色分假實也，約情計於形顯俱為實故。然此文中以顯色例形色也。三雙簡。文中直云「會色歸空」。空中必無色。故據義則句句皆簡情計，斷空實色；據文則初二句影略互彰，第三方雙簡也。《寶性論》亦簡空亂意菩薩計三種空。恐煩觀智，不必和會，和會亦不全同也。

The first three eliminate attachments of sentiment, and the latter one reveals principle. Among the first three: First, it eliminates annihilationist emptiness. In the text, the concluding explanation says: "Because it is true [emptiness] and not annihilationist [emptiness]." Second, it eliminates substantial rūpa. In the text, the concluding explanation says: "Because the śūnyatā devoid of substance is not blue or yellow." As for the term "substantial rūpa," it refers to how deluded sentiment calculates [rūpa] as definitely having a truly existent self-substance; thus it does not divide form-rūpa and color-rūpa into conventional and substantial, because in terms of sentiment's calculation, both form and color are taken as substantial. Here in this text, however, color-rūpa is used as an exemplar for form-rūpa. Third, it eliminates both. In the text it simply says: "Resolving rūpa to return to śūnyatā." Śūnyatā must certainly be devoid of rūpa. Therefore, in terms of the meaning, every proposition eliminates the calculation of sentiment—both annihilationist emptiness and substantial rūpa; while in terms of the text, the first two propositions implicitly suggest each other, and only the third proposition eliminates both. The Ratnagotravibhāga also eliminates the three kinds of emptiness calculated by bodhisattvas whose minds are confused about emptiness. Fearing it would burden the contemplation wisdom, it is not necessary to harmonize them; moreover, harmonizing them would not result in complete identity either.