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世尊！有二种如来藏空智。世尊！空如来藏若离、若脱、若异一切烦恼藏。世尊！不空如来藏，过于恒沙不离、不脱、不异不思议佛法。
《胜鬘师子吼一乘大方便方广经》
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World-Honored One! There are two kinds of wisdom ofemptiness with reference to the Tathāgatagarbha.World-Honored One! The Tathāgatagarbha that is emptyis separate from, free from, and distinct from all thestores of afflictions. World-Honored One! TheTathāgatagarbha that is not empty is not separate from,not free from, and not distinct from the inconceivableBuddha-dharmas more numerous than the sands of theGanges River.
The Lion’s Roar of Queen Srimala, the Single-VehicleGreat Expedience, the Corrective and Extensive Sutra[Srimaladevi Simhanada Sutra]
Translation of the scriptural passage was adapted from Diana Paul’srendition, p.37. [Paul, D. (2004). The Sutra of Queen Srīmālā of the Lion’s Roar. Berkeley, CA: Numata Center for BuddhistTranslation and Research.]
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空，有两个道理：一个是空性，一个是空相。空性，讲的就是不空的如来藏，因为这个空确实有真实性，不是缘起性空，所以称为不空如来藏；缘起性空是没有真实性的，可是如来藏这个空，有真实性，所以不能说祂是缘起性空的空无。另外一个空是指空相，蕴处界等法都是其性无常故空，无常空就一定有生住异灭的法相存在；既然有生住异灭的法相存在，有生则必有灭，那就叫作空相，而这个空相却仍然是附属于如来藏；这个空相，就叫作空如来藏。
《胜鬘经讲记》第四辑，页261-262
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In regard to “emptiness,” there are two distinct concepts:“emptiness qua nature” and “emptiness qua characteristic.”Emptiness qua nature refers to the “Tathāgatagarbha that isnot empty.” This emptiness is a real essence, not theemptiness in the teaching that “all dependently arisenphenomena are empty of an intrinsic nature.” That is why this “emptiness qua nature” refers to “the Tathāgatagarbhathat is not empty.” In other words, the teaching that “alldependently arisen phenomena are empty of an intrinsic nature” describes the absence of a real essence inconditioned phenomena, whereas the “emptiness that is theTathāgatagarbha” has a real essence. Therefore, this “emptiness” of real essence cannot be equated with the“emptiness” that characterizes the teaching that “alldependently arisen phenomena are empty of an intrinsic nature.” The second concept of emptiness is “emptinessqua characteristic.” Dependently arisen phenomena suchas the aggregates (skandhas), sense-fields (āyatanas), elements (dhātus), and so forth are all subject toimpermanence. Because they are subject to impermanence,they consistently exhibit the Dharma characteristics ofarising, abiding, changing, and extinction—with arisingalways followed by extinction; hence they are delineatedas “emptiness qua characteristic.” Since this “emptiness qua characteristic” is nevertheless attributed to theTathāgatagarbha, it is called “the Tathāgatagarbha that isempty.”
A Discourse on the Srimaladevi Simhanada Sutra,Vol. 4, pp. 261-262
《胜鬘师子吼一乘大方便方广经》
-------------------
World-Honored One! There are two kinds of wisdom ofemptiness with reference to the Tathāgatagarbha.World-Honored One! The Tathāgatagarbha that is emptyis separate from, free from, and distinct from all thestores of afflictions. World-Honored One! TheTathāgatagarbha that is not empty is not separate from,not free from, and not distinct from the inconceivableBuddha-dharmas more numerous than the sands of theGanges River.
The Lion’s Roar of Queen Srimala, the Single-VehicleGreat Expedience, the Corrective and Extensive Sutra[Srimaladevi Simhanada Sutra]
Translation of the scriptural passage was adapted from Diana Paul’srendition, p.37. [Paul, D. (2004). The Sutra of Queen Srīmālā of the Lion’s Roar. Berkeley, CA: Numata Center for BuddhistTranslation and Research.]
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空，有两个道理：一个是空性，一个是空相。空性，讲的就是不空的如来藏，因为这个空确实有真实性，不是缘起性空，所以称为不空如来藏；缘起性空是没有真实性的，可是如来藏这个空，有真实性，所以不能说祂是缘起性空的空无。另外一个空是指空相，蕴处界等法都是其性无常故空，无常空就一定有生住异灭的法相存在；既然有生住异灭的法相存在，有生则必有灭，那就叫作空相，而这个空相却仍然是附属于如来藏；这个空相，就叫作空如来藏。
《胜鬘经讲记》第四辑，页261-262
-------------------
In regard to “emptiness,” there are two distinct concepts:“emptiness qua nature” and “emptiness qua characteristic.”Emptiness qua nature refers to the “Tathāgatagarbha that isnot empty.” This emptiness is a real essence, not theemptiness in the teaching that “all dependently arisenphenomena are empty of an intrinsic nature.” That is why this “emptiness qua nature” refers to “the Tathāgatagarbhathat is not empty.” In other words, the teaching that “alldependently arisen phenomena are empty of an intrinsic nature” describes the absence of a real essence inconditioned phenomena, whereas the “emptiness that is theTathāgatagarbha” has a real essence. Therefore, this “emptiness” of real essence cannot be equated with the“emptiness” that characterizes the teaching that “alldependently arisen phenomena are empty of an intrinsic nature.” The second concept of emptiness is “emptinessqua characteristic.” Dependently arisen phenomena suchas the aggregates (skandhas), sense-fields (āyatanas), elements (dhātus), and so forth are all subject toimpermanence. Because they are subject to impermanence,they consistently exhibit the Dharma characteristics ofarising, abiding, changing, and extinction—with arisingalways followed by extinction; hence they are delineatedas “emptiness qua characteristic.” Since this “emptiness qua characteristic” is nevertheless attributed to theTathāgatagarbha, it is called “the Tathāgatagarbha that isempty.”
A Discourse on the Srimaladevi Simhanada Sutra,Vol. 4, pp. 261-262
