English
English version: Therefore, those who are enlightened do not dwell on the two extremes of existence and non-existence. Hence, it is said that there is no fixed nature. Not dwelling on existence and non-existence, because of this principle, there is no grasping or rejection. The third section says that the wisdom of ordinary people and the two vehicles (Sravakas and Pratyekabuddhas) cannot truly understand the nature of reality (Dharmata). Ordinary people cling to 'existence' and turn away from 'emptiness,' while the two vehicles turn away from 'existence' and tend towards empty stillness. Like this, with wisdom that does not depart from 'existence' and 'non-existence,' yet wanting to measure the peaceful and secure nature of reality, there is no such principle, so it is said 'not so.' The fourth section says that if the Bodhisattvas before the ten grounds (Bhumi) know that the nature of reality is neither 'existence' nor 'non-existence,' then at the very first moment of generating the aspiration for enlightenment (Bodichitta), they will achieve perfect enlightenment (Samyak-sambodhi). Therefore, it is especially emphasized 'immediately attain Bodhi,' meaning that at the moment of generating the aspiration to know the nature of reality, at that time, one will attain unsurpassed Bodhi. This meaning comes from the 'Merits of Generating the Aspiration' chapter of the Avatamsaka Sutra. The above texts often speak of 'fixed nature,' why is it said here that 'there is no fixed nature'? This is not contradictory. The reason is that 'no fixed nature' means there is no fixed and unchanging nature. The Sutra says: 'At that time, in the assembly, there was a Bodhisattva named Mahabala (Great Strength), who rose from his seat, stepped forward, and said to the Buddha: World Honored One, as the Tathagata has said, the five emptinesses enter and exit without grasping or rejection, then why do these five emptinesses have no grasping or rejection?' The Treatise says: The second part below extensively elucidates this principle. Among them, it is explained separately in four aspects: 1. Clarifying the meaning of actuality (Bhutasya artha); 2. Clarifying the method of approaching actuality; 3. Revealing the stages of approaching; 4. Indicating the means of approaching. The first part, clarifying the meaning of actuality, is further divided into four aspects: 1. Explaining the five emptinesses (Panca sunyata); 2. Explaining the three emptinesses (Tri sunyata); 3. Explaining that emptiness is the truth (Satya); 4. Explaining that the truth is Suchness (Tathata). The first part, explaining the five emptinesses, is further divided into two parts: first asking, then answering. The one who asks is named Mahabala (Great Strength). This person has already entered the gate of actuality, pervading the entire Dharma realm, capable of everything, attaining great freedom, so he is named Mahabala. Therefore, he opens and propagates this Dharma gate. 'Tathata' means that the words spoken by the Buddha are in accordance with the truth. The previous 'Tatha' means in accordance, the latter 'Tatha' means principle. First comprehending, then asking, asking about two meanings: one is asking about the five emptinesses Dharma gate, and the other is asking about the meaning of no grasping or rejection. The Sutra says: 'The Buddha said: Bodhisattva, the five emptinesses refer to the three existences (Tribhava) being empty, the shadows of the six paths (Sadgati) being empty, the characteristics of dharmas being empty, the characteristics of names being empty, and the meaning of consciousness being empty. Bodhisattvas contemplate emptiness in this way, not dwelling in emptiness, in emptiness there is no aspect of emptiness, for dharmas without aspects, what can be grasped or rejected? Entering the ground of no grasping, one enters the three emptinesses.' --------------------------------------------------------------------------------
Chinese
论曰。如其次第答前二问。五空即显三种真如。何等为三。一流转真如。二实相真如。三唯识真如。是义具如显扬论说。此中前二空即前二真如。后三空是第三真如。是义云何。初三有是空者。由三有爱流转三界。三界流转无前后性。刹那无住空无所得。即是流转真如门也。第二六道影是空者。由善恶业各二品故。六道果报似本现影。影无离本空无所得。即是实相真如门也。后三唯识真如门者。前二是遣所取义名。名义互客不成实故。后一是遣能取心识。能所相待不独立故。唯识道理最难可入。故开三空遣其能所。能所空故得无分别。菩萨已下答第二问。如是等空者总举五空辨其理智。空不住空者。空智无住与理平等故。空无空相者。空理无相与智平等故。理智平等无能所相。何容取舍于其间哉。所以入中即入三空。无取地者。谓十地也。 经曰。大力菩萨言云何三空佛言三空者空相亦空空空亦空所空亦空如是等空不住三相不无真实文言道断不可思议。 论曰。此一问答是明二空。空相亦空者。空相即是遣俗显真。平等之相亦空。即是融真为俗。空空之义如销真金作庄严具。如涅槃经言。是有是无是名空空。是是非是是名空空。是明俗谛有无是非差别之相是空空义。空于平等空显俗差别故。故此 论中说，按照顺序回答前面的两个问题。五空直接显示三种真如（Tathata，事物的真实本性）。哪三种呢？一是流转真如，二是实相真如，三是唯识真如。这些意义在《显扬论》中都有详细说明。这里，前两种空对应于前两种真如，后三种空对应于第三种真如。这是什么意思呢？最初的三有是空，因为三有之爱在三界中流转，三界流转没有先后顺序，刹那不停留，是空无所得的，这就是流转真如之门。第二，六道之影是空，因为善恶业各有两种品类，六道果报就像根本所现的影子，影子离开根本就是空无所得的，这就是实相真如之门。后三种是唯识真如之门，前两种是去除所取之义，名和义相互依存，不是真实的。后一种是去除能取的心识，能取和所取相互对待，不能独立存在。唯识的道理最难进入，所以开设三种空来去除能取和所取。能取和所取都空了，就能得到无分别。菩萨以下回答第二个问题，像这样等的空，总括五空来辨别它的理智。空不住空，因为空智没有执着，与理平等。空没有空相，因为空理没有相状，与智平等。理智平等，没有能取和所取的相状，怎么能取舍于其中呢？所以进入空就进入了三空，没有可取之地，指的是十地（菩萨修行的十个阶段）。 经中说，大力菩萨（Mahabala Bodhisattva）问：‘什么是三空？’佛说：‘三空就是空相亦空，空空亦空，所空亦空。像这样等的空，不住于三相，不是没有真实，文言的道路断绝，不可思议。’ 论中说，这一问一答是阐明二空。空相亦空，空相就是去除世俗，显现真理。平等的相也是空，就是融合真理为世俗。空空的意义就像熔化真金制作庄严器具。就像《涅槃经》所说，‘是有是无，这叫做空空；是是非是，这叫做空空。’这是说明世俗谛（conventional truth）的有无是非差别之相就是空空的意义。空于平等，空显现世俗的差别，所以这样说。
English
The treatise says: In order, answer the previous two questions. The five emptinesses directly reveal the three suchnesses (Tathata, the true nature of things). What are the three? First, the suchness of flowing; second, the suchness of reality; and third, the suchness of only-consciousness (Vijnaptimatra). These meanings are fully explained in the *Yogacarabhumi-sastra*. Here, the first two emptinesses correspond to the first two suchnesses, and the last three emptinesses correspond to the third suchness. What does this mean? The initial three existences are empty because the love of the three existences flows in the three realms. The flow in the three realms has no before or after, and it does not stay for a moment, being empty and unattainable. This is the gate of the suchness of flowing. Second, the shadows of the six paths are empty because good and evil karma each have two categories. The retributions of the six paths are like shadows manifested from the root. The shadow, apart from the root, is empty and unattainable. This is the gate of the suchness of reality. The last three are the gate of the suchness of only-consciousness. The first two are to remove the meaning of what is taken, because name and meaning are mutually dependent and not real. The last one is to remove the consciousness that takes, because what takes and what is taken are mutually dependent and cannot exist independently. The principle of only-consciousness is the most difficult to enter, so three emptinesses are opened to remove what takes and what is taken. When what takes and what is taken are both empty, one can attain non-discrimination. The part below about the Bodhisattva answers the second question. Emptinesses such as these encompass the five emptinesses to distinguish their reason and wisdom. Emptiness does not abide in emptiness because empty wisdom has no attachment and is equal to reason. Emptiness has no empty appearance because empty reason has no appearance and is equal to wisdom. Reason and wisdom are equal, having no appearance of what takes and what is taken. How can one take or reject in between? Therefore, entering emptiness is entering the three emptinesses, with no place to take, referring to the ten grounds (the ten stages of a Bodhisattva's practice). The sutra says: The Mahabala Bodhisattva (Mighty Strength Bodhisattva) said, 'What are the three emptinesses?' The Buddha said, 'The three emptinesses are the emptiness of the characteristic of emptiness, the emptiness of emptiness itself, and the emptiness of what is emptied. Emptinesses such as these do not abide in the three characteristics, and are not without reality. The path of words is cut off, and it is inconceivable.' The treatise says: This question and answer clarifies the two emptinesses. The emptiness of the characteristic of emptiness means that the characteristic of emptiness is to remove the mundane and reveal the truth. The characteristic of equality is also empty, which is to merge truth into the mundane. The meaning of the emptiness of emptiness is like melting pure gold to make ornaments. As the *Nirvana Sutra* says, 'There is being and there is non-being, this is called the emptiness of emptiness; there is right and there is wrong, this is called the emptiness of emptiness.' This explains that the characteristics of the differences between being and non-being, right and wrong, in conventional truth (Samvriti-satya) are the meaning of the emptiness of emptiness. Emptiness in equality, emptiness reveals the differences of the mundane, so it is said this way. --------------------------------------------------------------------------------
Chinese
差别名为空空。空空亦空者。空空即是俗谛差别。亦空还是融俗为真也。如销严具还为金瓶。第三中言所空亦空者。谓初空中空所显俗。第二空中空所显真。此二无二故言亦空。是融一谛显一法界。一法界者。所谓一心。然初空门内所遣俗者是所执相。第二空中所融俗者是依他相。俗有二种相故所遣所融非一也。又初门内遣俗所显之真。第二空中融俗所显之真。此二门真唯一无二。真唯一种圆成实性。所以遣融所显唯一。第三空者非真非俗非二非一。又此三空。初空显俗谛中道。次空显真谛中道。第三空显非真非俗无边无中之中道义。言如是等空者。总举三空。不住俗相。不住真相。亦不住于无二之相。故言不住三相。如是不住究竟显实故言不无真实。虽不无实而非有实。由如是故文言道断。道断之言亦不可寄故亦说言不可思议。 经曰。大力菩萨言不无真实是相应有。 论曰。此下第三明空不无真而不有真义。先问后答。问意而言。凡言有无必也相对。不有必无。不无即有。若言不无真实之理则应是有真实之理。凡诸学者每作是计。为遣彼执故作是问。 经曰。佛言无不住无不无不有不有之法不即住无不无之相不即住有非以有无而诠得理菩萨无名义相不可思议何以故无名之名不无于名无义之义不 现代汉语译本 差别名为空空（指对空性的不同理解）。空空亦空，指的是空性本身也是空性的。空空即是俗谛差别，也就是世俗谛中对空性的不同理解。亦空还是融俗为真，指的是将世俗谛融入真谛。如同销毁严具，使其还原为金瓶一样。第三重含义中说的‘所空亦空’，是指第一重空性中空掉的是空所显现的俗谛，第二重空性中空掉的是空所显现的真谛。这二者并非二元对立，所以说‘亦空’，这是融合一谛来显现一法界，一法界指的就是一心。然而，第一重空门内所去除的俗谛是所执之相，第二重空性中所融合的俗谛是依他之相。俗谛有两种相，所以去除和融合的并非同一种。此外，第一重空门内去除俗谛所显现的真谛，与第二重空性中融合俗谛所显现的真谛，这两种真谛是唯一不二的。真谛只有一种，即圆成实性。因此，去除和融合所显现的真谛是唯一的。第三重空性既非真谛也非俗谛，既非二元对立也非单一。此外，这三重空性，第一重空性显现的是俗谛的中道，第二重空性显现的是真谛的中道，第三重空性显现的是非真非俗、无边无际的中道之义。所说的‘如是等空’，是总括了这三重空性，不住于俗谛之相，不住于真谛之相，也不住于无二之相，所以说不住于三相。像这样不住于任何相，才能究竟显现实相，所以说‘不无真实’。虽然不无真实，但并非实有。正因为如此，经文中说‘道断’。道断之言也无法寄托，所以也说‘不可思议’。 经文说：大力菩萨说，‘不无真实’是相应而有的。 论中说：下面第三部分阐明空不无真，但并非实有的含义。先提问后回答。提问的意思是说，凡是说有无，必定是相对的。不有必定无，不无即是有。如果说不无真实之理，那么就应该是有真实之理。凡是学习的人常常这样认为，为了去除这种执着，所以才这样提问。 经文说：佛说，没有住于有，没有住于无，没有住于不有，没有住于不无的法，不即是住于无，不即是住于不无之相，不即是住于有，不是用有无可以诠释得到的道理。菩萨没有名义之相，不可思议。为什么呢？没有名称的名称，不无于名称，没有意义的意义，不无于意义。