摩訶止觀 5.233

5.233

若根檢不得心，即是「內空」；塵檢無心，即是「外空」；根塵合檢不得，即「內外空」；離檢不得，即是「空空」；四性檢不得，即是「性空」；四句檢不得，即是「相空」；若就塵檢無十方分，即是「大空」；求最上所以不得，即是「第一義空」；四句因緣不得，即「有為空」；因有為說無為，既不得有為，亦不得無為，即「無為空」；四句求心生元不得，即「無始空」；四句求心滅不可得，即「散空」；四句求心生滅不可得，亦不得心不生不滅，即「畢竟空」；三界無別法，唯是一心作，今求心不可得，即「一切空」；觀心無心，觀空無空，即「無所得空」；觀有見三假不可得，即「有法空」；觀無見三假不可得，即「無法空」；觀亦有亦無見三假不可得，即「無法有法空」。如此觀者，即與《大品》意同，是為十八種從假入空觀也。

If one examines the sense faculty and cannot find mind, that is 'internal emptiness.' If one examines the sense object and there is no mind, that is 'external emptiness.' If one examines the union of sense faculty and sense object and cannot find it, that is 'internal and external emptiness.' If one examines separation and cannot find it, that is 'emptiness of emptiness.' If one examines the four natures and cannot find them, that is 'emptiness of nature.' If one examines the four propositions and cannot find them, that is 'emptiness of characteristics.' If one examines the sense object and finds no division into the ten directions, that is 'great emptiness.' If one searches for an ultimate basis and cannot find it, that is 'emptiness of the ultimate truth.' If the causes and conditions of the four propositions cannot be found, that is 'emptiness of the conditioned.' Because of the conditioned, the unconditioned is spoken of; since the conditioned cannot be found, the unconditioned also cannot be found, which is 'emptiness of the unconditioned.' If through the four propositions one searches for the origin of the mind's arising and cannot find it, that is 'emptiness of beginninglessness.' If through the four propositions one searches for the cessation of mind and it cannot be found, that is 'emptiness of dispersion.' If through the four propositions one searches for the arising and cessation of mind and they cannot be found, nor can the mind's non-arising and non-cessation be found, that is 'ultimate emptiness.' The three realms have no distinct phenomena and are made by the one mind alone; now when one searches for mind and it cannot be found, that is 'emptiness of all things.' Contemplating mind, there is no mind; contemplating emptiness, there is no emptiness; this is 'emptiness of the unapprehendable.' Contemplating the three provisionalities of the view of existence and finding them unobtainable is 'emptiness of existent phenomena.' Contemplating the three provisionalities of the view of nonexistence and finding them unobtainable is 'emptiness of nonexistent phenomena.' Contemplating the three provisionalities of the view of both existence and nonexistence and finding them unobtainable is 'emptiness of nonexistent and existent phenomena.' Contemplating in this manner accords with the meaning of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra; this is the eighteen kinds of contemplation of entering emptiness from the provisional.