摩訶止觀 7.66

7.66

別約圓者，名雖同前，意義大異。《大論》云：「聲聞緣空修三解脫；菩薩緣諸法實相修三解脫。」智者見空及與不空，此空不空亦名「中道」。若見此空，即見佛性。又二乘觀夢中十八事，夢中內事不可得，名「內法空」；夢外事不可得，名「外法空」；乃至夢中十八有不可得，名「十八空」。今圓觀眠法不可得，無內法，從眠所生一切內法皆不可得，名「內法空」；一切法趣此內空。眠無外法，從眠所生一切外法不可得，即「外法空」；一切法趣此外空。乃至眠法十八種有不可得，名「十八空」；一切法趣十八空、歷十八緣，名「十八空」，但是一空。《方等》云「大空、小空皆歸一空。」一空即法性實相、諸佛實法。《大品》云「獨空」也。如前觀無明四句不可得，一空一切空，不見四門分別之相，非緣非真無誰所作。王臣（云云）。

Specifically in terms of the perfect [teaching], although the names are the same as before, the meaning is greatly different. The Da zhidu lun says: 'Śrāvakas rely on emptiness to cultivate the three liberations; bodhisattvas rely on the true reality of all dharmas to cultivate the three liberations.' The wise see emptiness as well as non-emptiness; this emptiness and non-emptiness is also called the 'middle way.' If one sees this emptiness, one sees the Buddha-nature. Furthermore, the two vehicles contemplate eighteen things in a dream: that the internal things in a dream are unobtainable is called 'internal emptiness'; that the external things in a dream are unobtainable is called 'external emptiness'; and so on, until the eighteen existents in a dream being unobtainable is called 'eighteen emptinesses.' Now, the perfect contemplation sees that the phenomenon of sleep is unobtainable, that there are no internal phenomena, and that all internal phenomena arising from sleep are unobtainable—this is called 'internal emptiness'; all phenomena tend toward this internal emptiness. In sleep there are no external phenomena, and all external phenomena arising from sleep are unobtainable—this is 'external emptiness'; all phenomena tend toward this external emptiness. And so on, until the eighteen kinds of existents of the phenomenon of sleep being unobtainable is called 'eighteen emptinesses'; all phenomena tend toward the eighteen emptinesses, and passing through the eighteen conditions is called 'eighteen emptinesses,' yet it is only a single emptiness. The Vaipulya sūtras state: 'Great emptiness and small emptiness all return to a single emptiness.' The single emptiness is the true reality of dharmatā, the true Dharma of all Buddhas. The Dapin calls it 'solitary emptiness.' Just as previously contemplating the four propositions of avidyā to be unobtainable, when one is empty all are empty; one does not see the characteristics of the distinctions among the four gates; it is neither conditioned nor real, without any agent. The king and ministers [are as explained above].