5.3.3. 善惡取空有別

云何名為惡取空者？謂有沙門或婆羅門，由彼故空亦不信受，於此而空亦不信受，如是名為惡取空者。何以故？由彼故空彼實是無，於此而空此實是有，由此道理可說為空。若說一切都無所有，何處、何者、何故名空？亦不應言由此於此即說為空。是故名為惡取空者。(大正30.488c22-28)

Again, how does emptiness come to be wrongly-grasped (durgṛhītā śūnyatā)? He, who is a recluse (śramaṇaḥ) or a brāhmaṇaḥ who does not accept with “regards to what, it is empty” and also does not accept “that which is empty”. This which is of such a kind, is said to be emptiness wrongly-grasped. Why? For emptiness would be logical only from the non-existence of that which on its own account is empty, and the existence of that which is indeed empty. From the non-existence of all, where, what and how, will it be “empty”? Through this, emptiness by itself, is not logical. Therefore, in this way, emptiness is wrongly-grasped. (FT 5.4.1)

kathaṃ punar ← katham punaḥ	云何	katham : adv. punaḥ : ind.
durgṛhītā bhavati śūnyatā ← dur+gṛhītā(√grah) bhavati(√bhū) śūnya+tā	名為惡取空者	durgṛhītā : f.nom.sg. of durgṛhītā(ppp.) → śūnyatā bhavati : pres. 3^rd sg. śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā

yaḥ kaścicchramaṇo vā brāhmaṇo vā ← yaḥ kaś+cit śramaṇaḥ vā brāhmaṇaḥ vā	謂有沙門或婆羅門	yaḥ : rel.pron. of śramaṇaḥ vā brāhmaṇaḥ, m.nom.sg. of yad kaścit : indefinite pron., m.nom.sg. of ka with su. cit śramaṇaḥ : m.nom.sg. of śramaṇa vā : ind. brāhmaṇaḥ : m.nom.sg. of brāhmaṇa
tacca necchati yena śūnyam ← tat ca na icchati(√iṣ) yena śūnyam	由彼故空亦不信受	tat : pron., n.acc.sg. of tad ca, na : both ind. icchati : pres. 3^rd sg. yena : rel.pron., m.instr.sg. of yad śūnyam : n.acc.sg. of śūnya(adj.)

tadapi necchati yat śūnyam ← tat api na icchati(√iṣ) yat śūnyam	於此而空亦不信受	tat : correl.pron., n.acc.sg. of tad api, na : both ind. icchati : pres. 3^rd sg. yat : rel.pron., n.acc.sg. of yad śūnyam : n.acc.sg. of śūnya(adj.)

iyamevaṃrūpā ← iyam evam–rūpā	如是[形式的]	iyam : dem., f.nom.sg. of idam evam– : ind. °rūpā : cpd., f.nom.sg. of °rūpā(adj.)
durgṛhītā śūnyatetyucyate ← dur+gṛhītā(√grah) śūnya+tā iti ucyate(√vac)	名為惡取空者	durgṛhītā : f.nom.sg. of durgṛhītā(ppp.) → śūnyatā śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā iti : ind. ucyate : pass., pres. 3^rd sg.

tatkasya hetoḥ ← tat kasya hetoḥ [DN: taktasya]	何以故	tat : connective kasya : interr.pron., m.gen.sg. of ka hetoḥ : m.gen.sg. of hetu

yena hi śūnyaṃ tadasadbhāvāt ← yena hi śūnyam tat–a+sat–bhāvāt(√bhū)	由彼故空彼實是無	yena : rel.pron., n.instr.sg. of yad hi : ind. śūnyam : n.nom.sg. of śūnya(adj.) tat– : pron., n. asat– : pr.p. °bhāvāt : cpd., m.abl.sg. of °bhāva

yacca śūnyaṃ tatsadbhāvāc ← yat ca śūnyam tat–sat(√as)–bhāvāt(√bhū)	於此而空此實是有	yat : rel.pron., n.nom.sg. of yad ca : ind. śūnyam : n.nom.sg. of śūnya(adj.) tat– : pron., n. sat– : pr.p. °bhāvāt : cpd., m.abl.sg. of °bhāva
chūnyatā yujyeta ← śūnya+tā yujyeta(√yuj)	由此道理可說為空	śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā yujyeta : pass., opt. 3^rd sg.

sarvābhāvācca ← sarva–a+bhāvāt ca	若說一切都無所有	sarva– : adj. °abhāvāt : cpd., m.abl.sg. of °abhāva ca : ind.
kutra kiṃ kena śūnyaṃ bhaviṣyati ← kutra kim kena śūnyam √bhū+iṣya+ti	何處何者何故名空	kutra : adv. kim : interr.pron., n.nom.sg. of kim kena : interr.pron., n.instr.sg. of kim śūnyam : n.nom.sg. of śūnya(adj.) bhaviṣyati : sf., 3^rd sg.

na ca tena tasyaiva śūnyatā yujyate ← na ca tena tasya eva śūnya+tā yujyate(√yuj)	亦不應言由此於此即說為空	na, ca : both ind. tena : pron., n.instr.sg. of tad tasya : pron., n.gen.sg. of tad eva : ind. śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā yujyate : pass., pres. 3^rd sg.

tasmādevaṃ ← tasmāt evam	是故	tasmāt : adv. evam : ind.
durgṛhītā śūnyatā bhavati ← dur+gṛhītā(√grah) śūnya+tā bhavati	名為惡取空者	durgṛhītā : f.nom.sg. of durgṛhītā(ppp.) → śūnyatā śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā bhavati : pres. 3^rd sg.

kathañca punaḥ sugṛhītā śūnyatā bhavati| yataśca yad yatra na bhavati tat tena śūnyamiti samanupaśyati| yatpunaratrāvaśiṣṭaṃ bhavati tatsadihāstīti yathābhūtaṃ prajānāti| iyamucyate śūnyatāvakrāntiryathābhūtā aviparītā| tadyathā rūpādisaṃjñake yathā nirdiṣṭe vastuni rūpamityevamādiprajñaptivādātmako dharmo nāsti| atastadrūpādisaṃjñakaṃ vastu tena rūpamityevamādiprajñaptivādātmanā śūnyam| kiṃ punastatra rūpādisaṃjñake vastunayavaśiṣṭam| yaduta tadeva rūpamityevamādiprajñaptivādāśrayaḥ| taccobhayaṃ yathābhūtaṃ prajānāti yaduta vastamātrañca vidyamānaṃ vastamātre ca prajñaptimātraṃ ca cāsadbhūtaṃ samāropayati| na bhūtamapavadate nādhikaṃ karoti na nyūnīkaroti notkṣipati na pratikṣipati| yathābhūtañca tathatāṃ nirabhilāpyasvabhāvatāṃ yathābhūtaṃ prajānāti| iyamucyate sugṛhītā śūnyatā samyak prajñayā supratividdheti|

云何復名善取空者？謂由於此彼無所有，即由彼故正觀為空；復由於此餘實是有，即由餘故如實知有。如是名為悟入空性如實無倒。謂於如前所說一切色等想事，所說色等假說性法都無所有，是故於此色等想事，由彼色等假說性法說之為空。於此一切色等想事何者為餘？謂即色等假說所依。如是二種皆如實知，謂於此中實有唯事，於唯事中亦有唯假。不於實無起增益執，不於實有起損減執，不增不減、不取不捨。如實了知如實真如離言自性，如是名為善取空者於空法性能以正慧妙善通達。(大正30.488c28-489a11)

And so, how does emptiness come to be properly-grasped (sugṛhītā śūnyatā)? And, one properly observes : That which does not exist therein, then it is empty of that. But, one understands truly as it is : That which remains herein, being real, does exist here. This is known as the realization of emptiness truly as it is and not topsy turvy (aviparītā). For instance, a dharma having the nature of conceptual designation of “form” etc. with regards to an object-base with the ideation of form etc. as just pointed out, a does not exist. Hence, that object-base having the ideation of “form” etc. is empty in terms of that nature of conceptual designation. But, what has remained in that object-base having the ideation “form” etc. is the supporting basis for the conceptual designation of that form itself. And one knows the two truly as it is : that is the mere-object-base (vastumātra) which is being found and the mere conceptual designation (prajñaptimātra) with regard to the mere-object-base. He neither superimposes on what is non-existent, nor negates what is existent, nor adds, nor subtracts, and neither grasps nor rejects. And he knows suchness, the fact of its ineffable nature, truly as it is and which accords with truth. This is known as “the emptiness well-grasped and well penetrated through perfect wisdom”. (FT 5.4.2)

kathañca punaḥ ← katham ca punaḥ	云何復	katham : adv. ca, punaḥ : both ind.
sugṛhītā śūnyatā bhavati ← su+gṛhītā(√grah) śūnya+tā bhavati(√bhū)	名善取空者	sugṛhītā : f.nom.sg. of sugṛhītā(ppp.) → śūnyatā śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā bhavati : pres. 3^rd sg.

yataśca ← yataḥ ca	由	yataḥ : adv. from abl. of ya
yad yatra na bhavati ← yat yatra na bhavati(√bhū)	於此彼無所有	yat : rel.pron., n.nom.sg. of yad yatra : adv. na : ind. bhavati : pres. 3^rd sg.
tat tena śūnyamiti samanupaśyati ← tat tena śūnyam iti sam+anu+paśyati(√paś)	即由彼故正觀為空	tat : pron., n.acc.sg. of tad tena : correl.pron., n instr.sg. of tad śūnyam : n.acc.sg. of śūnya(adj.) iti : ind. samanupaśyati : pres. 3^rd sg.

yatpunaratrāvaśiṣṭaṃ bhavati ← yat punaḥ atra ava+śiṣṭam(√śiṣ) bhavati(√bhū)	復由於此餘實是有	yat : rel.pron., n.nom.sg. of yad punaḥ : ind. atra : adv. avaśiṣṭam : n.nom.sg. of avaśiṣṭa(ppp.) bhavati : pres. 3^rd sg.
tatsadihāstīti ← tat sat(√as) iha asti(√as) iti	即由餘故…有 [彼實是有]	tat : correl.pron., n.nom.sg. of tad sat : n.nom.sg. of sant(pr.p.) iha : ind. asti : pres. 3^rd sg. iti : ind.
yathābhūtaṃ prajānāti ← yathā–bhūtam(√bhū) pra+jānāti(√jñā)	如實知	yathā– : adv. °bhūtam : cpd., adv. prajānāti : pres. 3^rd sg.

iyamucyate ← iyam ucyate(√vac)	如是名為	iyam : dem., f.nom.sg. of idam ucyate : pass., pres. 3^rd sg.
śūnyatāvakrāntiryathābhūtā aviparītā ← śūnya+tā ava+krāntiḥ yathā–bhūtā(√bhū) a+vi+pari+itā(√i/ī)	悟入空性如實無倒	śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā avakrāntiḥ : f.nom.sg. of avakrānti yathā– : adv. °bhūtā : cpd., f.nom.sg. of °bhūtā(ppp.) → avakrāntiḥ aviparītā : f.nom.sg. of aviparītā(ppp.) → avakrāntiḥ

tadyathā ← tat yathā	謂	tat : pron., n.nom.sg. of tad yathā : adv. adverbial phrase meaning “for instance”
rūpādisaṃjñake yathā nirdiṣṭe vastuni ← rūpa–ādi–saṃjñake(√jñā) yathā–nirdiṣṭe(√diś) vastuni	於如前所說一切色等想事 [於色等想如前所說事]	rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni yathā– : adv. °nirdiṣṭe : cpd., n.loc.sg. of °nirdiṣṭa(ppp.) → vastuni vastuni : n.loc.sg. of vastu
rūpamityevamādiprajñaptivādātmako dharmo ← rūpam iti evam–ādi–prajñapti(√jñā)–vāda(√vad)–ātmakaḥ dharmaḥ	「色」等假說性法	rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam– : ind. ādi– : m.noun prajñapti– : f.noun vāda– : m.noun °ātmakaḥ : cpd., m.nom.sg. of °ātmaka(adj.) → dharmaḥ dharmaḥ : m.nom.sg. of dharma
nāsti ← na asti(√as)	無所有	na : ind. asti : pres. 3^rd sg.

atastadrūpādisaṃjñakaṃ vastu ← ataḥ tat rūpa–ādi–saṃjñakam(√jñā) vastu	是故此色等想事	ataḥ : adv. tat : pron., n.nom.sg. of tad rūpa– : n.noun ādi– : m.noun °saṃjñakam : cpd., n.nom.sg. of °saṃjñaka(adj.) → vastu vastu : n.nom.sg. of vastu
tena	由彼	pron., n.instr.sg. of tad
rūpamityevamādiprajñaptivādātmanā śūnyam ← rūpam iti evam–ādi–prajñapti–vāda–ātmanā śūnyam	「色」等假說性法說之為空	rūpam : n.nom.sg. of rūpa iti : ind., as a quotation mark of rūpam evam– : ind. ādi– : m.noun prajñapti– : f.noun vāda– : m.noun °ātmanā : cpd., m.instr.sg. of °ātman śūnyam : n.nom.sg. of śūnya(adj.) → saṃjñakam vastu

kiṃ punastatra ← kim punaḥ tatra	何者於此	kim : interr.pron., n.nom.sg. of kim punaḥ : ind. tatra : adv.
rūpādisaṃjñake vastunyavaśiṣṭam ← rūpa–ādi–saṃjñake vastuni ava+śiṣṭam(√śiṣ) [DN: vastunay°]	色等想事為餘	rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu avaśiṣṭam : n.nom.sg. of avaśiṣṭa(ppp.)

yaduta ← yat uta	謂	yat : rel.pron., n.nom.sg. of yad uta : ind. adverbial phrase meaning “that is …”
tadeva rūpamityevamādiprajñaptivādāśrayaḥ ← tat eva rūpam iti evam–ādi–prajñapti–vāda– āśrayaḥ(√śri)	「色」等假說所依	tat : pron., n.nom.sg. of tad eva : ind. rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam– : ind. ādi– : m.noun prajñapti– : f.noun vāda– : m.noun °āśrayaḥ : cpd., m.nom.sg. of °āśraya

taccobhayaṃ ← tat ca ubhayam	如是二種	tat : pron., n.acc.sg. of tad ca : ind. ubhayam : n.acc.sg. of ubhaya(adj.)
yathābhūtaṃ prajānāti ← yathā–bhūtam(√bhū) prajānāti(√jñā)	如實知	yathā– : adv. °bhūtam : cpd., adv. prajānāti : pres. 3^rd sg.
yaduta ← yat uta	謂	yat : rel.pron., n.nom.sg. of yad uta : ind. adverbial phrase meaning “that is …”
vastumātrañca vidyamānaṃ ← vastu–mātram(√mā) ca vidyamānam(√vid) [DN: vastamātrañca]	於此中實有唯事	vastu– : n.noun °mātram : cpd., n.nom.sg. of °mātra ca : ind. vidyamānam : n.nom.sg. of vidyamāna(pr.p., pass.)
vastumātre ca prajñaptimātraṃ ← vastu–mātre ca prajñapti–mātram [DN: vastamātre]	於唯事中亦有唯假	vastu– : n.noun °mātre : cpd., n.loc.sg. of °mātra ca : ind. prajñapti– : f.noun °mātram : cpd., n.nom.sg. of °mātra
na cāsadbhūtaṃ samāropayati ← na ca a+sat(√as)–bhūtam(√bhū) sam+ā+ropayati(√ruh) [DN: ca cāsadbhūtaṃ; TK: na cāsadbhūtaṃ]	不於實無起增益執	na, ca : both ind. asat– : pr.p. °bhūtam : cpd., n.acc.sg. of °bhūta(ppp.) samāropayati : caus., pres. 3^rd sg.

na bhūtamapavadate ← na bhūtam(√bhū) apa+vadate(√vad)	不於實有起損減執	na : ind. bhūtam : n.acc.sg. of bhūta(ppp.) apavadate : pres. 3^rd sg. ātm.
nādhikaṃ karoti na nyūnīkaroti ← na adhikam karoti(√kṛ) na nyūnī–karoti(√kṛ)	不增不減	na : ind. adhikam : n.acc.sg. used as adv. karoti : pres. 3^rd sg. nyūnī– : used in cpd. for nyūna(ppp.) °karoti : cpd., pres. 3^rd sg.
notkṣipati na pratikṣipati ← na ut+kṣipati(√kṣip) na prati+kṣipati(√kṣip)	不取不捨	na : ind. utkṣipati : pres. 3^rd sg. pratikṣipati : pres. 3^rd sg.

yathābhūtañca ← yathā–bhūtam(√bhū) ca	如實	yathā– : adv. °bhūtam : cpd., adv.
tathatāṃ nirabhilāpyasvabhāvatāṃ ← tathā+tā+m nirabhilāpya(√lap)–sva+bhāva+tām	真如離言自性	tathatām : f.acc.sg. of tathatā(adv. tathā with f.abs.su. tā) nirabhilāpya– : fpp. °svabhāvatām : cpd., f.acc.sg. of °svabhāvatā(m.noun svabhāva with f.abs.su. tā) tathatām and °svabhāvatām : in apposition
yathābhūtaṃ prajānāti ← yathā–bhūtam(√bhū) prajānāti(√jñā)	如實了知	yathā– : adv. °bhūtam : cpd., adv. prajānāti : pres. 3^rd sg.

iyamucyate sugṛhītā śūnyatā ← iyam ucyate su+gṛhītā śūnya+tā	如是名為善取空者	iyam : dem., f.nom.sg. of idam ucyate : pass., pres. 3^rd sg. sugṛhītā : f.nom.sg. of sugṛhītā(ppp.) → śūnyatā śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā
samyak prajñayā supratividdheti ← samyak prajñayā su+prati+viddhā(√vyadh) iti	以正慧妙善通達	samyak : adv. prajñayā : f.instr.sg. of prajñā supratividdhā : f.nom.sg. of supratividdhā(ppp.) iti : ind.

iyaṃ tāvadupapattisādhanayuktirānulomikī yayā nirabhilāpyasvabhāvatā sarvadharmāṇāṃ pratyavagantavyā|

如是隨順證成道理，應知諸法離言自性。(大正30.489a11-12)

This, first of all, is reasoning by way of establishment based on cogent evidence through which the ineffable intrinsic nature of all dharma-s is to be understood. (FT 5.5)

iyaṃ tāvad ← iyam tāvat	如是	iyam : dem., f.nom.sg. of idam tāvat : adv., meaning “first of all”
upapattisādhanayuktirānulomikī ← upa+patti(√pad)–sādhana(√sādh)– yuktiḥ(√yuj) ānulomikī	隨順證成道理 [證成道理隨順]	upapatti– : f.noun sādhana– : adj. °yuktiḥ : cpd., f.nom.sg. of °yukti ānulomikī : f.nom.sg. of ānulomikī(adj.) → °yuktiḥ
yayā	[由此]	rel.pron., f.instr.sg. of yad
nirabhilāpyasvabhāvatā sarvadharmāṇāṃ ← nir+abhilāpya(√lap)–sva+bhāva(√bhū)+tā sarva–dharmāṇām	諸法離言自性 [離言自性一切法的]	nirabhilāpya– : fpp. °svabhāvatā : cpd., f.nom.sg., svabhāva(m.) with f.abs.su. tā sarva– : adj. °dharmāṇām : cpd., m.gen.pl. of °dharma
pratyavagantavyā ← prati+ava+gantavyā(√gam)	應知	f.nom.sg. of pratyavagantavyā(fpp.)