宗鏡錄 95.28

95.28

佛性論問云。此經為顯何義。答。為示一切諸法本性非有。故說法空。非關法滅。然後得空。故於空性。不應生怖。釋曰。一切諸法。並是說空方便者。夫有所說。皆為顯空。所以空則一切法。法則一切空。非先有而後無。寧歸斷滅。豈先無而後有。不墮無常。是以性本常空。空無間斷。體應諸有。有自繁興。能入斯宗。聞諸法空。心大歡喜。不了此義。聞諸法空。心大怖畏。以不了法空。違現量境。執為外解。聞說唯心之旨。恐墮空見之門。心境俱迷。遂生怖畏。

The Buddhagotrasāstra asks: 'What meaning does this sūtra reveal?' Answer: 'In order to show that the original nature of all phenomena does not exist, it teaches the emptiness of phenomena; it does not depend on the extinction of phenomena for emptiness to be obtained thereafter. Therefore, regarding the emptiness of nature, one should not give rise to fear.' Explanation: Regarding 'all phenomena are merely skillful means for expounding emptiness': whatever is taught is all for the purpose of revealing emptiness. Therefore, emptiness is all phenomena, and phenomena are all emptiness. It is not that they exist first and become non-existent later—how could it turn into annihilationism? Nor is it that they are non-existent first and become existent later—it does not fall into impermanence. Therefore, the nature is originally constantly empty, and emptiness is without interruption; the substance responds to all existences, and existences naturally flourish. One who can enter this source rejoices greatly upon hearing of the emptiness of all phenomena. One who does not understand this meaning is greatly terrified upon hearing of the emptiness of all phenomena. Because they do not understand the emptiness of phenomena, which contradicts the objects of direct perception, they grasp it as external understanding; hearing the purport that it is only citta, they fear falling into the gate of the view of emptiness. Deluded about both mind and objects, they consequently give rise to terror.