English
English version: The false discrimination has already been shown. Now I shall speak about the emptiness of what is knowable. The verse says: 'The characteristics and different aspects, the establishment of the difference in meaning, one should know the two emptinesses, briefly, only by these.' The treatise says: One should know the emptiness of what is grasped (Grasped object) and what grasps (Grasper). Briefly, it is understood only by these five, such as characteristics. What is the characteristic of the emptiness of what is knowable? The verse says: 'Without duality, with existence and non-existence, neither existent nor non-existent, neither different nor the same, this is said to be the characteristic of emptiness.' The treatise says: 'Without duality' means without what is grasped and what grasps. 'With existence and non-existence' means the existence of the negation of the two grasps. This reveals that emptiness has no self-nature as its nature. Therefore, this characteristic of emptiness is neither existent nor non-existent. Why is it said to be neither existent nor non-existent? Because both exist (referring to what is grasped and what grasps). Why is it said to be not non-existent? Because both do not exist (referring to the attachment to what is grasped and what grasps). This reveals that the characteristic of emptiness is neither existent nor non-existent. This emptiness is neither different nor the same as that false discrimination. If different, it should become that the nature of reality (Dharmata) is different from phenomena (Dharma), which would contradict right reasoning, like the nature of suffering and so on. If the same, then it should not be the object of pure wisdom, nor a common characteristic. This reveals that emptiness and false discrimination are apart from the characteristics of one and different. What are the different aspects of the emptiness of what is knowable? The verse says: 'Briefly, the different aspects of emptiness are called Suchness (Tathata), Reality Limit (Bhūtakoti), Signlessness (Animitta), Ultimate Nature (Paramārtha), Dharma Realm (Dharmadhātu), etc., should be known.' The treatise says: Briefly, emptiness has these different names. How should one understand the meaning of these different names? The verse says: 'By no change, no reversal, cessation of characteristics, the object of noble wisdom, and the cause of all noble dharmas, the meanings of the different aspects are in order.' The treatise says: Herein is spoken the emptiness of what is knowable. Because of the meaning of 'no change', it is called Suchness, the true nature is always thus, because there is no transformation. Because of the meaning of 'no reversal', it is called Reality Limit, not the basis of various inversions. Because of the meaning of 'cessation of characteristics', it is called Signlessness, because all characteristics are eternally cut off within it. Because of the meaning of 'object of noble wisdom', it is called Ultimate Nature, because it is the object of the most supreme wisdom. Because of the meaning of 'cause of noble dharmas', it is called Dharma Realm, because all noble dharmas arise from it. The 'realm' here is the meaning of 'cause', the meaning of no-self and so on should be understood accordingly. How should one understand the difference of emptiness? The verse says: 'This is defiled and purified, by having defilement and no defilement.' -------------------------------------------------------------------------------- 如水界全空 净故许为净
Chinese
论曰。空性差别略有二种。一杂染。二清净。此成染净由分位别。谓有垢位说为杂染。出离垢时说为清净。虽先杂染后成清净。而非转变成无常失。如水界等出离客尘。空净亦然非性转变。此空差别复有十六。谓内空外空内外空大空空空胜义空有为空无为空毕竟空无际空无散空本性空相空一切法空无性空无性自性空。此等略义云何应知。颂曰。 能食及所食 此依身所住 能见此如理 所求二净空 为常益有情 为不舍生死 为善无穷尽 故观此为空 为种性清净 为得诸相好 为净诸佛法 故菩萨观空 论曰。能食空者。依内处说即是内空。所食空者。依外处说即是外空。此依身者。谓能所食所依止身此身空故名内外空。诸器世间说为所住。此相宽广故名为大。所住空故名为大空。能见此者。谓智能见内处等空。空智空故说名空空。如理者。谓胜义即如实行。所观真理此即空故名胜义空。菩萨修行为得二净。即诸有为无为善法。此二空故名有为空及无为空。为于有情常作饶益。而观空故名毕竟空。生死长远无初后际。观此空故名无际空。不观为空便速厌舍。为不厌舍此生死故。观此无际生死为空。为所修善至无余依般涅槃位。亦无散舍而观 空故名无散空。诸圣种姓自体本有非习所成说名本性。菩萨为此速得清净。而观空故名本性空。菩萨为得大士相好。而观空故名为相空。菩萨为令力无畏等一切佛法皆得清净。而观此空故名一切法空。是十四空随别安立。此中何者说名为空。颂曰。 补特伽罗法 实性俱非有 此无性有性 故别立二空 论曰。补特伽罗及法实性俱非有故名无性空。此无性空非无自性。空以无性为自性故名无性自性空。于前所说能食空等。为显空相别立二空。此为遮止补特伽罗法增益执空损减执。如其次第立后二空。如是已显空性差别。此成立义云何应知。颂曰。 此若无杂染 一切应自脱 此若无清净 功用应无果 论曰。若诸法空未生对治无客杂染者。一切有情不由功用应自然解脱。若对治已生亦不清净。则应求解脱勤劳无果既尔。颂曰。 非染非不染 非净非不净 心性本净故 由客尘所染 论曰。云何非染非不染。以心性本净故。云何非净非不净。由客尘所染故。是名成立空差别义。此前空义总有二种。谓相安立。相复有二。谓无及有。空性有相。离有离无离异离一以为其。相。应知安立即异门等。 辩障品第二 已辩其相。障今当说。颂曰。 具分及一 现代汉语译本： ‘空’之所以被称为‘无散空’，是因为诸圣者的种姓（gotra，指具有某种特定潜能或倾向的类别）本身就具有，并非通过后天习得，这被称为‘本性’。菩萨为了迅速获得清净，而观照空性，这被称为‘本性空’。菩萨为了获得大丈夫的殊胜相好（lakṣaṇa，指佛或伟大人物的身体特征），而观照空性，这被称为‘相空’。菩萨为了使力、无畏等一切佛法都得到清净，而观照这种空性，这被称为‘一切法空’。这十四种空性是根据不同的情况而设立的。那么，其中哪一种空性可以被称为‘空’呢？偈颂说： ‘补特伽罗（pudgala，指个体、人）和法（dharma，指事物、现象），其实性都不是真实存在的。这种无性既非完全没有自性，也非完全具有自性，因此特别设立了两种空性。’ 论述：补特伽罗和法的真实自性都不存在，因此称为‘无性空’。这种‘无性空’并非完全没有自性，因为空性以无性作为其自性，所以称为‘无性自性空’。对于前面所说的‘能食空’等，为了显示空性的不同方面，特别设立了这两种空性。设立后两种空性是为了遮止对补特伽罗和法的增益执（认为不存在的事物存在）和损减执（认为存在的事物不存在）。以上已经阐明了空性的差别。那么，如何理解这种成立的意义呢？偈颂说： ‘如果诸法没有杂染（kleśa，指烦恼），那么一切众生应该自然解脱。如果对治（pratipakṣa，指对抗烦恼的方法）已经产生，却仍然不清净，那么寻求解脱的努力就应该没有结果。’ 既然如此，偈颂说： ‘非染非不染，因为心性本来清净。非净非不净，因为被客尘（āgantuka-mala，指外来的烦恼）所染污。’ 论述：为什么说‘非染非不染’呢？因为心性本来就是清净的。为什么说‘非净非不净’呢？因为被客尘所染污。这就是成立空性差别的意义。之前的空性意义总共有两种，即相的安立。相又有两种，即无和有。空性的相，是远离有、远离无、远离异、远离一的。应该了解安立就是异门等。 辩障品第二 已经辩论了空性的相，现在应当说明空性的障碍。偈颂说： 具分及一
English
English version: ‘Emptiness’ is called ‘non-dispersion emptiness’ because the gotra (lineage, referring to a category with specific potential or tendencies) of all noble beings is inherently present and not acquired through practice; this is called ‘nature’. Bodhisattvas, in order to quickly attain purity, contemplate emptiness, which is called ‘nature emptiness’. Bodhisattvas, in order to attain the excellent marks (lakṣaṇa, referring to the physical characteristics of a Buddha or great person) of a great being, contemplate emptiness, which is called ‘mark emptiness’. Bodhisattvas, in order to purify all Buddha-dharmas such as powers and fearlessnesses, contemplate this emptiness, which is called ‘emptiness of all dharmas’. These fourteen emptinesses are established according to different situations. So, which of these emptinesses can be called ‘emptiness’? The verse says: ‘Neither the pudgala (individual, person) nor the dharma (thing, phenomenon) has a real essence. This non-essence is neither completely without essence nor completely with essence; therefore, two emptinesses are specifically established.’ Commentary: Because the real essence of both pudgala and dharma does not exist, it is called ‘non-essence emptiness’. This ‘non-essence emptiness’ is not completely without essence, because emptiness has non-essence as its essence, so it is called ‘non-essence self-essence emptiness’. Regarding the previously mentioned ‘emptiness that can be eaten’ and so on, these two emptinesses are specifically established to show the different aspects of emptiness. The latter two emptinesses are established to prevent the increase-grasping (believing that non-existent things exist) and decrease-grasping (believing that existent things do not exist) regarding pudgala and dharma. The differences in emptiness have been explained above. So, how should the meaning of this establishment be understood? The verse says: ‘If dharmas had no defilements (kleśa, referring to afflictions), then all sentient beings should naturally be liberated. If the antidote (pratipakṣa, referring to the method of counteracting afflictions) has already arisen but is still not pure, then the effort to seek liberation should be fruitless.’ Since this is the case, the verse says: ‘Neither defiled nor undefiled, because the nature of the mind is originally pure. Neither pure nor impure, because it is defiled by adventitious dust (āgantuka-mala, referring to external afflictions).’ Commentary: Why is it said ‘neither defiled nor undefiled’? Because the nature of the mind is originally pure. Why is it said ‘neither pure nor impure’? Because it is defiled by adventitious dust. This is the meaning of establishing the differences in emptiness. The previous meaning of emptiness has two types in total, namely the establishment of characteristics. Characteristics also have two types, namely non-existence and existence. The characteristic of emptiness is being apart from existence, apart from non-existence, apart from otherness, and apart from oneness. It should be understood that establishment is synonymous with different aspects, and so on. Chapter Two on Discriminating Obstacles The characteristics of emptiness have been discussed; now the obstacles of emptiness should be explained. The verse says: Complete division and one -------------------------------------------------------------------------------- 分 增盛与平等 于生死取舍 说障二种性
Chinese
论曰。具分障者。谓烦恼障及所知障。于诸菩萨种性法中具为障故。一分障者。谓烦恼障。障声闻等种性法故。增盛障者。谓即彼贪等行。平等障者。谓即彼等分行。取舍生死。能障菩萨种性所得无住涅槃。名于生死有取舍障。如是五障随其所应。说障菩萨及声闻等二种种性。复次颂曰。 九种烦恼相 谓爱等九结 初二障厌舍 余七障真见 谓能障身见 彼事灭道宝 利养恭敬等 远离遍知故 论曰。烦恼障相略有九种。谓爱等九种结爱结障厌。由此于顺境不能厌离故。恚结障舍。由此于违境不能弃舍故。余七结障真见。于七遍知如次障故。谓慢结能障伪身见遍知。修现观时有间无间我慢现起。由此势力彼不断故。无明结能障身见事遍知。由此不知诸取蕴故。见结能障灭谛遍知。由萨迦耶及边执见怖畏灭故。由邪见谤灭故。取结能障道谛遍知。取余法为净故。疑结能障三宝遍知。由此不信受三宝功德故。嫉结能障利养恭敬等遍知。由此不见彼过失故。悭结能障远离遍知。由此贪着资生具故。复有别障能障善等十种净法。其相云何。颂曰。 无加行非处 不如理不生 不起正思惟 资粮未圆满 阙种性善友 心极疲厌 现代汉语译本 分 增盛与平等 于生死取舍 说障二种性 论曰。具分障者，谓烦恼障（Klesha-avarana，烦恼的障碍）及所知障（Jnana-avarana，对知识的障碍）。于诸菩萨种性法中具为障故。一分障者，谓烦恼障。障声闻等种性法故。增盛障者，谓即彼贪等行。平等障者，谓即彼等分行。取舍生死，能障菩萨种性所得无住涅槃（Anupadhisesa-nirvana，无余涅槃）。名于生死有取舍障。如是五障随其所应。说障菩萨及声闻等二种种性。复次颂曰。 九种烦恼相 谓爱等九结 初二障厌舍 余七障真见 谓能障身见 彼事灭道宝 利养恭敬等 远离遍知故 论曰。烦恼障相略有九种。谓爱等九种结爱结障厌。由此于顺境不能厌离故。恚结障舍。由此于违境不能弃舍故。余七结障真见。于七遍知如次障故。谓慢结能障伪身见遍知。修现观时有间无间我慢现起。由此势力彼不断故。无明结能障身见事遍知。由此不知诸取蕴故。见结能障灭谛遍知。由萨迦耶（Satkayadristi，有身见）及边执见（Antagrahadristi，边见）怖畏灭故。由邪见谤灭故。取结能障道谛遍知。取余法为净故。疑结能障三宝遍知。由此不信受三宝功德故。嫉结能障利养恭敬等遍知。由此不见彼过失故。悭结能障远离遍知。由此贪着资生具故。复有别障能障善等十种净法。其相云何。颂曰。 无加行非处 不如理不生 不起正思惟 资粮未圆满 阙种性善友 心极疲厌