摩訶止觀 5.255

5.255

當知無生之心，不自、不他、不共、不離，無四性；無四性故名「性空」。性空即無心，而言心者，但有名字。名字不在內、外，是名「相空」。乃至十八空，如上說。是為從假入空見第一義。非但無見假破，上惑下障一切皆除，得正智慧。若未去者，勤用止觀善巧修習，信、法迴轉，成方便道，伏於苦集；所有陰界入等八十八使皆悉被伏。以被伏故，名「善有漏」也。勤修力故，無見中假不復得起，度入有無假中，如後破（云云）。

One should know that the mind of non-arising is not from self, not from other, not from both, and not without cause; it is devoid of the four natures. Because it is devoid of the four natures, it is called 'emptiness of svabhāva'. Emptiness of svabhāva means there is no mind; yet when we speak of 'mind', it is merely a name. A name does not exist inside or outside; this is called 'emptiness of characteristics'. On up to the eighteen kinds of emptiness, as explained above. This is entering the view of the primary truth from the provisional. Not only is the provisionality of the view of non-existence refuted, but upper delusions and lower obstructions are all eliminated, and one attains correct wisdom. If they are not yet removed, one must diligently apply calming and contemplation, practicing skillfully; alternating between faith and Dharma, this forms the path of expedient means, subduing suffering and its origin; all the eighty-eight proclivities of the aggregates, realms, and entrances are completely subdued. Because they are subdued, it is called 'wholesome with outflows'. By the power of diligent practice, the provisionalities within the view of non-existence can no longer arise, and one passes over into the provisionalities of both existence and non-existence, as refuted below (and so on).