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9，「無生」又是個什麼空呢？你們有的看這個十八空的，相信和這十八句，你們或者知道，或者不知道；若知道的話，果前頭先不會說是這無所有性是第一義空，也不會說是性空；性空在前邊已經講了，無名就是性空；無相就是相空；如實相就是第一義空。那麼現在這個無生-不生；不生是什麼空呢？是有為空。這有為是因為因緣和合而生的，這個是有為法。那麼現在不和合了，因為什麼不和合？不生了，所以這叫有為空。因為它不生，所以它不和合，不生。
10，「不出」，這是個什麼空呢？無為空，無為空了，「無為無起滅，不實如空華。」無為，它的名字就叫「出離」，出離這一切法。現在這個出離都空了，空了所以就不出了。這叫無為空。
11，「不起」，這又是個什麼空呢？「無始空」，沒有一個開始，因為它不起；若有開始，那就「起」了，所以這叫無始空。這在《大般若經》上叫無始空，你找它的開始，了不可得，因為了不可得，它是空的，所以叫無始空。
l2 ，「無名」，就是性空。
13，「無相」，就是相空。
無名、無相，這又可以解釋作「實無所有」。
l4，「實無所有」，這個是不是又叫畢竟空？是不是又叫無始空？不是！這個叫什麼空？這個叫「不可得空」。那十八空裡頭有一個不可得空，就是這個「實無所有」，不可得空。
15，「無量」，又是個什麼空呢？無量是「有法空」，有量就是有法，現在有法這個有量空了，有量空了所以叫無量，這叫有法空。
16，「無邊」，又是個什麼空呢？無邊就是個無法空。法就是個邊，現在這無法了，所以也叫無邊了，沒有法；無法所以叫無邊，這叫無法空。
17，「無礙」，這又叫什麼空呢？這叫有法無法空。有法和無法，這兩種都了不可得，都空了，都沒有礙；沒有礙，所以有法也空，無法也空了，這叫有法無法空，所以叫「無礙」。
18，「無障」，這叫什麼空呢？這十八空裏是最後一空了，各位知不知道是什麼空？不知道我就告訴你們，是一個散空，它沒有一切的妨礙和遮障，因為遮障了不可得，所以叫「無障」這是講十八空大概的意思，佛常修這十八空，所以現在依照十八空來講《法華經》這十八句。
但以因緣有，從顛倒生，故說常樂觀如是法相，是名菩薩摩訶薩第二親近處。
前邊「觀一切法空」，乃是個總相，由這個「如實相」向下這十八句，這是個別相。這種種的相，「但以因緣有」，只是以種種因緣，有種種的相。「從顛倒生」，從顛倒生出來，「故說常樂觀如是法相」，所以他說，常常應該歡喜觀想以上所說的種種的法相，把一切都看成空的了。「是名菩薩摩訶薩第二親近處」，這是菩薩摩訶薩，這個大菩薩第二種應該親近的地方。
待續
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9. What emptiness does "not coming into
being" refer to? Some of you have read the Eighteen Kinds of
Emptiness, and you may or may not know their correspondence
to these eighteen phrases. If you knew, you wouldn't have
said that "without a nature" is the Emptiness in the Primary
Sense or the Emptiness of the Nature, because "without a
name" corresponds to the Emptiness of the Nature; "without
an I appearance" corresponds to the Emptiness of
Appearances; and "characterized by actuality' corresponds to
the Emptiness in the Primary Sense. Now, "not coming into
being" is the Emptiness of the Conditioned. Conditioned
dharrnas come into being through the combination of causes
and conditions. Now, causes and conditions do not combine,
and so conditioned dharmas do not come into being. Since
there is no coming into being, there is no combining.
10. "Not coming forth" refers to the
Emptiness of the Unconditioned. Unconditioned, without
arising or perishing.
Unreal, like flowers in empty space.
The "unconditioned" means there is a
departure from all dharmas into emptiness wherein no dharmas
come forth.
11. "Not arising" refers to "Beginningless
Emptiness." There is no beginning because there is no
arising. Any beginning would imply an arising, so this is
called Beginningless Emptiness in the Great Prajna Sutra.
You may search for a beginning, but it does not exist. This
emptiness has no beginning.
12. "Without a name" refers to the
Emptiness of the Nature.
13. "Without an appearance" refers to
Emptiness of Appearances.
14. "In reality nonexistent." Does this
also correspond to Ultimate Emptiness or Beginningless
Emptiness? No, it refers to Unobtainable Emptiness, one of
the Eighteen Kinds of Emptiness.
15. "Measureless" refers to the Emptiness
of Existing Dharmas. When they can be measured, they exist.
When their measures are emptied, they are called
"measureless," and that is the Emptiness of Existing Dharmas.
16. "Boundless" refers to the Emptiness
of No Dharmas. There was the Emptiness of Existing Dharmas,
and now the Emptiness of No Dharmas. When there are no
dharmas, there are no boundaries.
17. "Unimpeded" refers to the Emptiness
of Both Dharmas and No Dharmas. Both are empty and
unattainable. Since there is no impediment, dharmas are
empty and so are no dharmas.
18. "Unobstructed" corresponds to the
last of the Eighteen Kinds of Emptiness, the Emptiness of
Scattering. All hindrances and obstructions are gone, so it
is "unobstructed."
The Eighteen Kinds of Emptiness have been
used to explain the general meaning of these eighteen
phrases. Since the Buddha always cultivated the Eighteen
Kinds of Emptiness, I have interpreted these eighteen
phrases of the Dharma Flower Sutra based on them.
Sutra:
They exist only because of causes and conditions and are
produced from inversion. Therefore, it is said that
constantly delighting in contemplating such characteristics
of dharmas is called the second range of association of a
Bodhisattva.
Commentary:
The phrase in the previous text which read "(They...)
contemplate all dharmas as empty... ," is the general
characteristic. The eighteen phrases following that, which
begin "as characterized by actuality," are the specific
characteristics. They, all those various
characteristics, exist only because of
various kinds of causes and conditions and are
produced from inversion. Therefore, it is said that
constantly delighting in contemplating the characteristics
of dharmas in this way is called the second
range of association of a Bodhisattva Mahasattva.
He should always enjoy contemplating all the different
characteristics of dharmas mentioned above, and see
everything as empty. This is the second place to which
Bodhisattvas Mahasattvas should draw near.
~ To be continued
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