English
English version If illusory form clings to form, it is annihilationist emptiness. Because it is not true emptiness. If it clings to emptiness, it is substantial form, because it is not illusory form. The meaning of the three clear aspects interacting is that if this illusory form in its entirety is not empty, it cannot become illusory form. Therefore, it is because form is emptiness that form can exist. Therefore, the *Mahaprajnaparamita Sutra* says: 'If all dharmas are not empty, there is no path, no fruit, etc.' The *Madhyamaka-karika* says: 'Because there is the meaning of emptiness, all dharmas can be established.' Therefore, true emptiness is also like this; one should understand it according to the above. Therefore, true emptiness pervades with four meanings: First, abolishing oneself to accomplish others, because emptiness is form, which means form appears and emptiness is hidden. Second, obliterating others to reveal oneself, because form is emptiness, which means form disappears and emptiness appears. Third, self and others co-exist, because concealment and manifestation are not two, which is true emptiness, meaning form is not different from emptiness, existing as illusion; emptiness is not different from form, called true emptiness, emptiness appears. Because they do not obstruct each other, the two co-exist. Fourth, self and others are both annihilated, because the whole is mutually identical, completely taking away both, eliminating the two extremes. Form in relation to emptiness also has four meanings: First, revealing others while oneself disappears; second, revealing oneself while concealing others; third, co-existing; fourth, co-annihilating. Consider all of these in light of what was said before. Thus, the existence and disappearance of illusory form are without obstruction, and the concealment and manifestation of true emptiness are free and at ease, combined into one taste, perfectly interpenetrating, without reliance; this is its Dharma. Fourth, explaining in terms of practice and contemplation, there are three aspects: First, contemplating form as emptiness to accomplish the practice of cessation (shamatha); contemplating emptiness as form to accomplish the practice of insight (vipassana). Emptiness and form are not two, appearing suddenly in a single thought, which is the simultaneous practice of cessation and insight, and is ultimate. Second, seeing form as emptiness, one achieves great wisdom and does not dwell in samsara; seeing emptiness as form, one achieves great compassion and does not dwell in nirvana. Because the realms of form and emptiness are not two, and the thoughts of compassion and wisdom are not different, one achieves the practice of non-abiding. Third, Great Teacher Zhiyi, based on the *Inrakara Sutra*, establishes the meaning of the Three Contemplations in One Mind: First, the contemplation of entering emptiness from the provisional, which means it is emptiness; second, the contemplation of entering the provisional from emptiness, which means emptiness is form; third, the contemplation of equality of emptiness and the provisional, which means form and emptiness are not different. Śāriputra (Śāriputra, one of the ten great disciples of the Buddha). 'These are the characteristics of emptiness of all dharmas.' The second is to reveal the essence of the Dharma. Within this, there are two parts: first, a general statement, then a specific statement. Now is the beginning. Saying 'These are the characteristics of emptiness of all dharmas' means that the skandhas (aggregates) etc. are not singular, therefore it is said 'all dharmas'. It reveals the state of this emptiness. --------------------------------------------------------------------------------
Chinese
故云空相。中边论云。无二有此无是二名空相。言无二者无能取所取。有言。有此无者有能取所取。无是二不二名为空相。 不生不灭。不垢不净。不增不减 二别显中有三对六不。然有三释。一就位释。二就法释。三就观行释。初就位释者。一不生不灭。在道前凡位。谓诸凡夫死此生彼。流转长劫。是生灭位。真空离此故云不生不灭也。二不垢不净者。在道中菩萨等位。谓诸菩萨障染未尽净行已修。名垢净位。真空离此故名不垢不净。三不增不减者。在道后佛果位中。生死惑障昔未尽。而今尽是减也。修生万德昔未圆。而今圆是增也。真空离此故云不增不减。又佛性论中。立三种佛性。一道前名自性住佛性。二道中名引出佛性。三道后名至得果佛性。佛性唯一就位分三。今真空无异。亦就位分异。又法界无差别论中。初名染位。次名染净位。后名纯净位。皆同此也。二就法释者。谓此真空虽即色等。然色从缘起。真空不生色。从缘谢。真空不灭。又随流不染。出障非净。又障尽非减。德满不增。此生灭等是有为法相。翻此以显真空之相。故云空相也。三就观行释者。谓于三性立三无性观。一于遍计所执性作无相观。谓彼即空无可生灭。二于依他起性作无生观。谓依他染净从缘无性。三于圆成实性作无性观。谓 现代汉语译本 故云空相（sunyata-laksana，空性的特征）。《中边分别论》（Madhyantavibhaga-bhasya）中说：‘无二’意味着没有能取和所取，因此是空相。‘有此无’意味着存在能取和所取。‘无是二不二’被称为空相。 ‘不生不灭’、‘不垢不净’、‘不增不减’——这二别显中包含三对六不。对此有三种解释：一、就位解释；二、就法解释；三、就观行解释。首先，就位解释：一、‘不生不灭’，处于证道前的凡夫位。凡夫众生死此生彼，在漫长的轮回中流转，处于生灭位。真空（sunyata，空性）远离这种状态，所以说‘不生不灭’。二、‘不垢不净’，处于证道中的菩萨等位。菩萨们的烦恼障碍尚未完全消除，清净的修行已经开始，这被称为垢净位。真空远离这种状态，所以说‘不垢不净’。三、‘不增不减’，处于证道后的佛果位。生死烦恼的障碍过去未曾断尽，现在断尽了，这是‘减’。修习产生的无量功德过去未曾圆满，现在圆满了，这是‘增’。真空远离这种状态，所以说‘不增不减’。此外，《佛性论》（Buddhatā-prakarana）中，建立了三种佛性：一道前名为自性住佛性（prakrti-stha-gotra），二道中名为引出佛性（samudanīta-gotra），三道后名为至得果佛性（nisthā-gata-gotra）。佛性虽然唯一，但就位而分三种。现在真空没有差异，也同样就位而分异。此外，《法界无差别论》（Dharmadhātuvibhāga）中，初名染位，次名染净位，后名纯净位，都与此相同。 二、就法解释：即此真空虽然就是色等，然而色从因缘生起，真空不生；色从因缘消谢，真空不灭。又随顺流转而不被染污，脱离障碍而非清净。又障碍断尽并非减少，功德圆满并非增加。这生灭等是有为法的特征，翻转这些以显示真空的特征，所以说空相。 三、就观行解释：即对于三性（trisvabhāva）建立三无性观（trinihsvabhāva）：一、对于遍计所执性（parikalpita-svabhāva）作无相观，认为它本性是空，无可生灭。二、对于依他起性（paratantra-svabhāva）作无生观，认为依他起的染净从因缘而生，没有自性。三、对于圆成实性（parinispanna-svabhāva）作无性观。
English
English version Therefore, it is called the 'aspect of emptiness' (sunyata-laksana). The *Madhyantavibhaga-bhasya* (Treatise on Discrimination between Middle and Extremes) says: 'Non-duality' means there is no grasper and grasped, hence it is the aspect of emptiness. 'There is this, there is not' means there is a grasper and grasped. 'Neither duality nor non-duality' is called the aspect of emptiness. 'Neither arising nor ceasing', 'neither defiled nor pure', 'neither increasing nor decreasing' - these two specifically reveal three pairs of six negations. There are three explanations for this: first, explanation based on stages; second, explanation based on dharmas; third, explanation based on contemplative practice. First, the explanation based on stages: 1. 'Neither arising nor ceasing' refers to the stage of ordinary beings before the path. Ordinary beings die here and are born there, transmigrating through long kalpas, which is the stage of arising and ceasing. *Sunyata* (emptiness) is apart from this, hence it is said 'neither arising nor ceasing'. 2. 'Neither defiled nor pure' refers to the stage of Bodhisattvas in the midst of the path. The defilements and obstructions of Bodhisattvas have not yet been completely eliminated, and pure practices have already been cultivated, which is called the stage of defilement and purity. *Sunyata* is apart from this, hence it is said 'neither defiled nor pure'. 3. 'Neither increasing nor decreasing' refers to the stage of the fruit of Buddhahood after the path. The obstructions of birth and death were not exhausted in the past, but are now exhausted, which is 'decreasing'. The myriad virtues cultivated were not complete in the past, but are now complete, which is 'increasing'. *Sunyata* is apart from this, hence it is said 'neither increasing nor decreasing'. Furthermore, in the *Buddhatā-prakarana* (Treatise on Buddha-nature), three types of Buddha-nature are established: the first, before the path, is called the *prakrti-stha-gotra* (inherently abiding Buddha-nature); the second, in the midst of the path, is called the *samudanīta-gotra* (elicited Buddha-nature); the third, after the path, is called the *nisthā-gata-gotra* (fruit-attained Buddha-nature). Although Buddha-nature is one, it is divided into three based on stages. Now, *sunyata* is no different, and is also differentiated based on stages. Furthermore, in the *Dharmadhātuvibhāga* (Treatise on the Differentiation of the Dharmadhatu), the first is called the defiled stage, the second is called the defiled-pure stage, and the third is called the purely pure stage, all of which are the same as this. Second, the explanation based on dharmas: that is, although this *sunyata* is identical to form (rupa) and so on, form arises from conditions, but *sunyata* does not arise; form ceases from conditions, but *sunyata* does not cease. Furthermore, it follows the flow without being defiled, and it is free from obstructions without being pure. Furthermore, the exhaustion of obstructions is not decreasing, and the fulfillment of virtues is not increasing. These arising and ceasing are the characteristics of conditioned dharmas. Reversing these reveals the characteristics of *sunyata*, hence it is called the aspect of emptiness. Third, the explanation based on contemplative practice: that is, based on the three natures (trisvabhāva), three views of no-nature (trinihsvabhāva) are established: 1. Regarding the *parikalpita-svabhāva* (imputed nature), one contemplates no-appearance, considering it to be empty in nature, with no arising or ceasing. 2. Regarding the *paratantra-svabhāva* (dependent nature), one contemplates no-arising, considering that the defilement and purity of the dependent nature arise from conditions and have no self-nature. 3. Regarding the *parinispanna-svabhāva* (perfected nature), one contemplates no-nature. --------------------------------------------------------------------------------
Chinese
前二不有而非减。观智照现而不增。又在缠出障性无增减。又妄法无生灭。缘起非染净。真空无增减。以此三无性显彼真空相。 是故空中无色无受想行识。无眼耳鼻舌身意。无色声香味触法。无眼界乃至无意识界 第三明所离。然真空所离历法多门。统略有四。一法相开合门。二缘起逆顺门。三染净因果门。四境智能所门。初是故空中者。是前不生不灭等。真空中故。无色等者。彼真空中无五蕴等法。此就相违门故云无也。理实皆悉不坏色等。以自性空不待坏故。下并准知。此中五蕴。即合色为一开心为四。二无眼等者。空无十二处。十二处即合心为一半。谓意处全及法处一分。开色为十半。谓五根五境为十处。及法处一分。三无眼界等者。空无十八界。十八界中即色心俱开。准上可知释此三科具如对法等论也。 无无明亦无无明尽。乃至无老死。亦无老死尽 二明缘起逆顺门。无无明者。顺观无明流转门。以其性空故云无无明也。亦无无明尽。逆观无明还灭门。以真空故无可尽也。此举初支。中间十支。皆应准此。故云乃至。末后一支。谓老死亦流转还灭皆空也。 无苦集灭道 三染净因果门。苦集是世间因果。谓苦是生死报。先举令生厌。集是彼因。谓是烦恼业。厌苦断集先果后因故也。灭 现代汉语译本： 前二者（指色和受）并非有，也并非减损。观智（Prajna-jnana）照见实相，既不增加也不减少。又，无论是在缠缚状态还是解脱状态，自性（性，svabhava）都没有增减。而且，虚妄之法（妄法，bhrānti-dharma）没有生灭。缘起（Pratītyasamutpāda）不是染污也不是清净。真空（Śūnyatā）没有增减。以这三种无自性（三无性，tri-svabhāva-niḥsvabhāvatā）来显现那真空的相状。 因此，在空中没有色（Rūpa）、受（Vedanā）、想（Saṃjñā）、行（Saṃskāra）、识（Vijñāna）。没有眼（cakṣus）、耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意（manas）。没有色（rūpa）、声（śabda）、香（gandha）、味（rasa）、触（sparśa）、法（dharma）。没有眼界（cakṣu-dhātu）乃至没有意识界（mano-vijñāna-dhātu）。第三部分说明所要远离的。然而，真空所要远离的，涉及多种法门。总括起来有四种：一、法相开合门；二、缘起逆顺门；三、染净因果门；四、境智能所门。首先是‘是故空中者’，是因为前面所说的‘不生不灭’等，是真空的缘故。‘无色等者’，是因为在那真空中没有五蕴（pañca-skandha）等法。这是就相违的方面来说，所以说‘无’。实际上，一切都没有破坏色等，因为自性本空，不需要破坏。下面的内容可以依此类推。这里说的五蕴，就是把色归为一类，把心分为四类。 二、‘无眼等者’，是说空无十二处（dvādaśa-āyatana）。十二处就是把心分为一半，即意处（mana-āyatana）全部和法处（dharma-āyatana）的一部分。把色分为十个半，即五根（pañcendriya）和五境（pañca-viṣaya）为十处，以及法处的一部分。三、‘无眼界等者’，是说空无十八界（aṣṭādaśa-dhātu）。十八界中，色和心都分开来说。可以参照上面的解释。这三科的内容，详细的解释可以参考《对法论》等论著。 ‘无无明（avidyā）亦无无明尽，乃至无老死（jarā-maraṇa），亦无老死尽’。二、说明缘起逆顺门。‘无无明者’，是顺着观察无明流转之门。因为它的自性是空，所以说‘无无明’。‘亦无无明尽’，是逆着观察无明还灭之门。因为是真空，所以没有可以穷尽的。这里举了最初的一支（无明）。中间的十支（行、识、名色、六入、触、受、爱、取、有、生），都应该依此类推。所以说‘乃至’。最后的一支，就是老死，无论是流转还是还灭，都是空。 ‘无苦（duḥkha）集（samudaya）灭（nirodha）道（mārga）’。三、说明染净因果门。苦和集是世间的因果。苦是生死的果报，先提出苦，是为了让人厌恶。集是苦的原因，指的是烦恼和业。厌恶苦，断除集，是先说果，后说因。