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怎麼樣用十八空來解釋呢？
1，這「如實相」就是第一義空；第一義空了，這叫「如實相」。
2，「不顛倒」這是內空，內空什麼呢？內空六入--內裏空了六入：眼、耳、鼻、舌、身、意空了。眼、耳、鼻、舌、身、意，你若能空，就沒有我了，也沒有我所執著的了。所以這是內空，也沒有我所執著的了。
3，這不動是外空。
4，不退呢？不顛倒是內空，不動是外空了。內裏不顛倒，就不被這眼耳鼻舌身意這六入所轉。這「不動」就叫外空，外，空空個什麼呢？就是外空這個六塵，內空六根，外空六塵，不被六塵所搖動了，這叫外空了，不被它搖動，這就是不動了。不退，這叫不內外空，也就是內外空，這不退了--不退轉於凡夫，不退轉於二乘，內外都空了，不退了。
5，「不轉」，不轉就是不轉動。什麼是不轉動呢？你們大家猜一猜，這是什麼空呢？有個第一義空，有個內空，有個外空，有個不內外空，也是內外空，那麼這個是個什麼空？我相信有人會知道的。大家可以猜一猜是什麼空？我看看你們大家這個智慧怎麼樣，不要想就說出來。如虛空是個什麼空？(弟子：.....)當空是個裏空。(弟子：中空。)中空，中空就是內空。他說四大皆空，四大怎麼空？怎麼樣空法？五蘊皆空，五蘊怎麼空法？照見五蘊皆空，你怎麼照？這如虛空是個什麼空？這無所有性是個什麼空？說啊！你們說這是個不說空，若說了就不空是吧？這就是個不說空。不轉，--不錯，果寧說對了，真被他給猜著了--就是個空空。這個我知道，想研究佛法的都會，就是沒有聽說過，也能猜著。
你看前邊是第一義空，這又有一個內空，又有一個外空，又有一個內外空。你看第一義也空了，內也空，外也空了：內外都空了，這現在就是空空，所以他猜著了。我看看他到底認識不認識，所以又問他這個如虛空是哪一個空？他就這回發了毛了，慌上來了，說他說錯了；其實他沒說錯，他說他說錯了，原來還是不認識，就好像上一次那個抓鬮似的，我說是沒有字，沒有圈，他說有，這回又是這麼一回。他本來猜著了，但是這我一問，他又認不清楚了，這可惜。
這個就叫空空。不轉呢？無所轉了，這是空空；這空能破一切諸法，把一切諸法都給破了，沒有了，哪有個法啊？一切法都給破了，空了；空了還有什麼法？你若空了，還有一個空法存在，那又是沒破，你又著到空上了。空空，那個空也空了，這是把一切諸法都給破了，諸法是所破的，這空是能破的；能破這個諸法，把一切法都沒有了，這是沒有我執，也沒有法執了；沒有法執了，這才能談到空空；沒有一切諸法了，所以就空空。
但是你若空的時候，你若是不把這個空的空了，你還有毛病。那麼空也空了，這毛病也沒有了，什麼毛病都沒有了。空也無空，這把一切諸法都破了，這叫「掃一切法，離一切相」，把一切相都沒有了，一切法都空了，一切相更不要說了，所以這就叫「無轉」，就無所轉動，這就是
一個空空。
待續
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1. "Characterized by actuality” corresponds
to Emptiness in the Primary Sense.
2. "Not upside-down" refers to the Internal Emptiness of the
six sense organs. If inwardly, one is emptied of the eye,
ear, nose, tongue, body and mind, there will no longer be a
self or attachments to self. If inwardly one is not
upside-down, one will not be turned by the six sense organs.
3. "Not moving" refers to the External
Emptiness of the six sense objects. With outward emptiness,
one is not swayed by the six sense objects, but remains
unmoving.
4. "Not retreating" refers to Neither
Internal nor External Emptiness, which is actually Both
Internal and External Emptiness. One does not retreat to the
position of ordinary people, nor to the position of the Two
Vehicles. The inner and outer are both empty, so one does
not retreat.
5. "Not turning." Can any of you guess
what emptiness this refers to? We already have Emptiness in
the Primary Sense, Internal Emptiness, External Emptiness,
and Neither Internal nor External Emptiness, which is
actually Both Internal and External Emptiness. What
emptiness does "not turning" correspond to? It refers to the
Emptiness of the Empty. I believe someone will know. Can you
guess? Let's see how much wisdom you have. Don't just blurt
out the first thing that comes to mind. What emptiness
corresponds to "being like empty space"? [Disciple: ... ]
[Disciple: Emptiness in the Middle.] Emptiness in the Middle
is simply Internal Emptiness. It is said that the Four
Elements are empty. How do they become empty? "The five
skandhas are empty." How do they become empty. "He
illuminated the five skandhas and saw that they are all
empty." How do you illuminate them? So, what emptiness does
"being like empty space" refer to? How about "without a
nature"? Speak up! Now, would you call this the Emptiness of
Not Speaking, for if you speak, then it is not empty! Not
bad, Guo Ning got it right. He guessed correctly that it is
the Emptiness of the Empty. I knew that people who want to
study the Buddhadharma would be able to guess it, even if
they have not heard it explained before.
You see, we already had Emptiness in the
Primary Sense, Internal Emptiness, External Emptiness, and
Both Internal and External Emptiness. You have become empty
in the Primary Sense, emptied inside, emptied outside, and
are empty both inside and out, so now you have Emptiness of
the Empty, and he was able to guess that. I wanted to see if
he truly understood, so I also asked him what emptiness
"being like empty space" refers to. Then he got nervous and
said his answer was wrong. Actually he was right, but he
thought he was wrong, so he didn't really know it. The same
thing happened this time. He had guessed it, but then got
confused when I asked another question. What a pity.
"Not turning" refers to Emptiness of the
Empty, in which all dharmas are broken through, destroyed,
and emptied. If all is emptied, how can there be any dharma?
If all is emptied, and yet a dharma of emptiness remains,
then you have not broken through yet. You are attached to
emptiness. When emptiness itself is empty, then all dharmas
have been destroyed. What is broken through are the dharmas,
and what breaks through them is emptiness. When all dharmas
have been destroyed, then there is no attachment to self or
to dharmas. Only when there is no attachment to dharma can
there be the Emptiness of the Empty. When all dharmas are
gone, that is the Emptiness of the Empty. But if emptiness
itself is not emptied, a flaw remains. When emptiness is
empty, there are no flaws, and all dharmas are destroyed.
One:
Sweeps away all dharmas,
And leaves all appearances behind.
When all dharmas are empty, how much the
less are there any appearances. This is called "not turning"
and corresponds to the Emptiness of the Empty.
~ To be continued
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