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English version: Question: If Suchness (Tathata) has neither self-nature of impurity nor should it have self-nature of purity. How can we distinguish the Dharmadhatu (法界, realm of phenomena) as neither pure nor impure? Answer: The Amala-vijñāna (阿摩罗识, pure consciousness) is the self-nature pure mind. It is called impure only because it is defiled by adventitious dust. It is established as pure because the adventitious dust is exhausted. Question: Why not say 'definitely pure' or 'definitely impure,' but say 'sometimes pure and sometimes impure'? Answer: To show that the Dharmadhatu is different in meaning from the five entrances (pañca āyatanāni, 五入, the five sense organs) and meditative states. The reason for not saying pure is to clarify that although the roots such as the eye are covered by afflictions, they are not stained by afflictions. Moreover, they are not pure, nor are they self-nature pure, so they are not said to be pure. If it is the Dharmadhatu, although it is covered by afflictions, it is not stained by afflictions, so it is not impure. And it is self-nature pure. Because it is self-nature pure, it is not said to be impure. Therefore, it is known that the substance of the Dharmadhatu is different from the five entrances. Question: Why not say 'definitely impure'? Answer: To clarify the difference from meditative states. Why? If it is said that the Dharmadhatu definitely has afflictions, then it is self-nature impure. But this Dharmadhatu, although covered by afflictions, is not self-nature impure, so it cannot be said to be 'definitely impure,' not 'definitely not impure.' It is precisely the principle of the Dharmadhatu that is definitely present. Question: Why not say Suchness (Tathata, 如如) is 'definitely pure,' but say 'pure and impure'? Answer: To cause sentient beings to cultivate the path, it is said to be 'pure and impure.' That is, it shows that Suchness is different from the five roots. Why? Suchness and the five roots are both covered by afflictions, but they are not stained by afflictions, and they are all pure, but the meaning of purity is different. Why? The substance of the five roots is separate from afflictions and is not the nature of afflictions, so the five roots are only pure and not impure. If Suchness is not separate from afflictions, but is the self-nature of afflictions, then it is known that there is a meaning of purity and also impurity. Also, Suchness and meditative states are both covered by afflictions and have the meaning of impurity, but the meaning of impurity is different. If it is a meditative state, it is covered by afflictions and is stained, and it always loses its self-nature, and the entire substance becomes afflictions and also becomes unwholesome. If it is Suchness, although it is not separate from afflictions and is called impure, it still does not lose its self- --------------------------------------------------------------------------------
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性。亦不转成烦恼及以不善故。言即不净而复有净义。可为三句。一五根离烦恼。不为烦恼所染。则但是净。非是不净。二禅定成烦恼。为烦恼所染。但是不净。无复有净。三如如以异五根故。不为烦恼所染。是净而不离烦恼。即是不净。故言净而复有不净义也。又如如以异禅定故。不离烦恼。故言不净而犹不失自性。亦不转成烦恼及以不善。故言即不净而复有净义。二明非有非无道理。无人无法。故言非有实有。无人无法之道理。故言非无。亦言真实有真实无。即非有非无也。三明不一不异道理。诸净不净。净则离断离常。常义异我故言不一。我体常故言不异。此明如如具三德也就此十六空。作四科料简。初有六空。辩空之自相。次有八空。辩空事用。三有两空。辩净不净。四明此十六空理。能除四种过失。一除戏论。二除怖畏。三除懈怠。四除疑惑。一除戏论者。有两。一世间众生。于内外法中。起无量戏论。谓有我无我等。皆依人道果等。是名戏论。若见道及道果皆悉空。则能除此等戏论。若是内空．外空．内外空．大空。此之四空。能除世间人法二我之戏论。若是空空。及第一义真实空。此之两空。能除出世间因果境智等戏论也。二除怖畏者。众生闻人皆空。则生怖畏。不肯修道故。如来为说此空有事用。何 性（Sva-bhāva，自性）。也不转变成烦恼和不善。说‘即是不净而复有净义’，可以分为三句：一，五根（Pañca indriyāṇi，眼、耳、鼻、舌、身）远离烦恼，不被烦恼所染，那么就只是净，不是不净。二，禅定（Dhyāna，冥想）成为烦恼，被烦恼所染，就只是不净，没有净。三，如如（Tathatā，真如）因为不同于五根，不被烦恼所染，是净而不离烦恼，即是不净，所以说‘净而复有不净义’。又，如如因为不同于禅定，不离烦恼，所以说‘不净而犹不失自性，也不转变成烦恼和不善，所以说‘即是不净而复有净义’。二，阐明非有非无的道理。无人无法，所以说‘非有实有’。无人无法的道理，所以说‘非无’。也说真实有真实无，即‘非有非无’。三，阐明不一不异的道理。诸净不净，净则离断离常，常义异于我，所以说‘不一’。我体是常，所以说‘不异’。这阐明如如具备三德。就这十六空（Ṣoḍaśa-śūnyatā，十六种空性），作四科料简。初有六空，辨别空的自相。次有八空，辨别空的事用。三有两空，辨别净不净。四，阐明这十六空之理，能去除四种过失：一，去除戏论；二，去除怖畏；三，去除懈怠；四，去除疑惑。一，去除戏论，有两种：一，世间众生，于内外法中，生起无量戏论，说有我无我等，都依人道果等，这叫做戏论。如果见到道及道果都空，就能去除这些戏论。若是内空（Adhyātma-śūnyatā，内空）、外空（Bahirdhā-śūnyatā，外空）、内外空（Adhyātmabahirdhā-śūnyatā，内外空）、大空（Mahā-śūnyatā，大空），这四种空，能去除世间人法二我的戏论。若是空空（Śūnya-śūnyatā，空空）、及第一义真实空（Paramārtha-satya-śūnyatā，第一义真实空），这两种空，能去除出世间因果境智等戏论。二，去除怖畏。众生听到人皆空，就生起怖畏，不肯修道，所以如来说此空有事用，何
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性（Sva-bhāva, self-nature）. It also does not transform into afflictions and unwholesomeness. Saying 'that which is impure also has the meaning of purity' can be divided into three sentences: First, the five roots (Pañca indriyāṇi, eye, ear, nose, tongue, body) are away from afflictions and are not contaminated by afflictions, then it is only pure, not impure. Second, meditation (Dhyāna, contemplation) becomes affliction and is contaminated by affliction, then it is only impure, without purity. Third, Suchness (Tathatā, thusness) is different from the five roots, so it is not contaminated by afflictions. It is pure but not separate from afflictions, which means it is impure. Therefore, it is said that 'purity also has the meaning of impurity'. Moreover, Suchness is different from meditation, so it is not separate from afflictions. Therefore, it is said that 'impurity does not lose its self-nature, nor does it transform into afflictions and unwholesomeness, so it is said that 'that which is impure also has the meaning of purity'. Second, it clarifies the principle of neither existence nor non-existence. There is no person and no dharma, so it is said 'there is no real existence'. The principle of no person and no dharma, so it is said 'there is no non-existence'. It is also said that there is real existence and real non-existence, which is 'neither existence nor non-existence'. Third, it clarifies the principle of neither oneness nor difference. All purity and impurity, purity is away from annihilation and permanence. The meaning of permanence is different from self, so it is said 'not one'. The essence of self is permanent, so it is said 'not different'. This clarifies that Suchness possesses three virtues. Regarding these sixteen emptinesses (Ṣoḍaśa-śūnyatā, sixteen kinds of emptiness), four categories are made for analysis. Initially, there are six emptinesses, distinguishing the self-nature of emptiness. Next, there are eight emptinesses, distinguishing the functions of emptiness. Third, there are two emptinesses, distinguishing purity and impurity. Fourth, it clarifies that the principle of these sixteen emptinesses can remove four kinds of faults: First, removing frivolous discussions; second, removing fear; third, removing laziness; fourth, removing doubt. First, removing frivolous discussions, there are two types: First, sentient beings in the world generate countless frivolous discussions in internal and external dharmas, saying there is self, there is no self, etc., all based on the human realm fruit, etc., this is called frivolous discussion. If one sees that the path and the fruit of the path are all empty, then one can remove these frivolous discussions. If it is internal emptiness (Adhyātma-śūnyatā, emptiness of the internal), external emptiness (Bahirdhā-śūnyatā, emptiness of the external), internal-external emptiness (Adhyātmabahirdhā-śūnyatā, emptiness of the internal and external), great emptiness (Mahā-śūnyatā, great emptiness), these four emptinesses can remove the frivolous discussions of the two selves of person and dharma in the world. If it is emptiness of emptiness (Śūnya-śūnyatā, emptiness of emptiness), and the ultimate truth emptiness (Paramārtha-satya-śūnyatā, emptiness of ultimate truth), these two emptinesses can remove the frivolous discussions of the causes, effects, realms, wisdom, etc. of the transcendent world. Second, removing fear. Sentient beings hear that all people are empty, then they generate fear and are unwilling to cultivate the path, so the Tathagata speaks of the functions of this emptiness, what --------------------------------------------------------------------------------
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以故。若人能修八空事用。则能得道及以道果。乃至三身等一切功德也。三除懈怠者。若观定净不劳修道。若言定是不净。则永不可除灭。亦不假修道。唯处生死。永无解脱也。是故须辨是有净不净。何以故。有惑之时。则不净。除惑已后。即清净故。应须修道。四除疑惑者。惑者之心。既闻如如是有是无。则生犹豫。不能决断。谓如见杌谓人。呼人为杌故。佛为分判明人法二我决定是无。无人无法之道理。决定是有故空。有无两义存焉。如此道理能除疑之心也。第三明唯识真实。辨一切诸法唯有净识。无有能疑。亦无所疑。广释如唯识论。但唯识义有两。一者方便。谓先观唯有阿梨耶识。无余境界。现得境智两空。除妄识已尽。名为方便唯识也。二明正观唯识。遣荡生死虚妄识心。及以境界。一皆净尽。唯有阿摩罗清净心也。 第四明依处真实。所谓苦依谛。第五邪行真实。谓集谛。第六清净真实。即是灭谛。第七正行真实。即是道谛。四谛各有三种。已如别解也。解节经明。佛说有七种真如。一生。二相。三识。四依止。五邪行。六清净。七正行。第一生真如者。谓有为诸法并皆无如。二相真如者。谓人法二无我。三识真如者。谓一切有为唯有识。四依止真如者。谓如所说苦谛。五邪行真如者。谓如所说集 现代汉语译本：因此，如果有人能够修习八空的事用，就能证得道以及道的果实，乃至三身等一切功德。三、去除懈怠：如果认为观想禅定清净，不需要辛勤修道；或者说禅定是不清净的，那么就永远无法去除烦恼，也不需要修道，只能处在生死轮回中，永远无法解脱。所以必须辨别是有清净还是不清净。为什么呢？因为有迷惑的时候，就是不清净的；去除迷惑之后，就是清净的。所以应该修道。四、去除疑惑：迷惑者的内心，听到‘如如’既有‘是’又有‘无’，就会产生犹豫，不能决断，就像看见树桩认为是人，把人喊作树桩一样。所以佛陀为我们分判明白，人法二无我决定是无，无人无法的道理决定是有，所以是空。有和无两种意义并存。这样的道理能够去除疑惑之心。第三、阐明唯识真实：辨别一切诸法唯有清净识，没有能疑的主体，也没有所疑的客体。详细解释如《唯识论》。但唯识的意义有两种：一是方便，即先观想唯有阿赖耶识，没有其余境界，显现得到境和智两空，去除妄识已经穷尽，名为方便唯识。二是阐明正观唯识，遣除荡涤生死虚妄的识心以及境界，一切都清净穷尽，唯有阿摩罗（Amala）清净心。第四、阐明依处真实：就是所谓的苦依谛（Dukkha Satya）。第五、邪行真实：就是集谛（Samudaya Satya）。第六、清净真实：就是灭谛（Nirodha Satya）。第七、正行真实：就是道谛（Marga Satya）。四谛各有三种含义，已经在其他地方解释过了。《解节经》中阐明，佛说有七种真如：一生，二相，三识，四依止，五邪行，六清净，七正行。第一、生真如：指有为诸法都无如实性。第二、相真如：指人法二无我。第三、识真如：指一切有为法唯有识。第四、依止真如：指如所说的苦谛。第五、邪行真如：指如所说的集谛。