內空

adhyātma-śūnyatā

内在身心诸法皆无自性AI-generated

Type ViewDifficulty AdvancedTruth-level span II · emptinessInitial AI estimate · evolves with use

A Contemporary ReadingAI-generated

Here is a deep reading of the Buddhist concept of **Internal Emptiness (內空, Sanskrit: *adhyātma-śūnyatā*)**, designed for contemporary readers.

Internal Emptiness (內空): Finding Liberation at the Interface of Perception

When modern people discuss spirituality or mindfulness, they often fall into a subtle trap: they view the outer world as a chaotic storm of stress, while imagining their internal world—their mind, their brain, their soul—as a solid, sacred, and eternal sanctuary. We say, "I need to go inside myself," or "I must find my inner self."

In the Buddhist path to liberation, however, this supposed "inner world" is subjected to the same radical deconstruction as the outer universe. This critical gateway is known as **Internal Emptiness (內空, *adhyātma-śūnyatā*)**.

Internal Emptiness does not mean that your mind is a brain-dead void, nor is it a nihilistic denial of your physical existence. It is the profound realization that the internal structures, physical cavities, and perceptual sense gates through which you experience reality are entirely devoid of an independent, unchanging, self-sustaining essence (*svabhāva* / 自性).

What Is This Concept Saying?

To understand Internal Emptiness, one must grasp its canonical definitions across different eras of Buddhist thought. Rather than offering abstract slogans, classical scriptures define Internal Emptiness through two specific, grounded dimensions:

1. The Physical Dimension: Emptiness of Body Cavities (內空界)

In early canonical texts like the *Madhyama Āgama* (*T0026*), Internal Emptiness is grounded in the physical reality of human biology, referred to as the "Internal Space Element" (內空界).

It refers directly to the internal bodily cavities that are not covered or solid blocks of flesh, skin, bones, or tendons: * The empty spaces of the eyes, ears, and nose; * The hollow space inside the mouth and throat; * The internal tracts where food is chewed, swallowed, digested, and passed out of the body [4241].

Early Buddhism asks us to look at the body as an open tube system. The internal spaces inside your lungs, stomach, and mouth are continuous with the air outside. The scripture emphasizes: when you look at these internal spaces, you must observe with wisdom that *"All of this is not mine, I am not this, nor is this my eternal Soul/Self"* [4241].

2. The Perceptual Dimension: Emptiness of the Six Sense Faculties (六內處 / 六情)

As Buddhist thought matured into the *Māhāprajñāpāramitā* and *Mahāsaṁnipāta* scriptures (*T0223*, *T0397*), the scope of Internal Emptiness expanded from physical anatomy to the six internal sense faculties (六內處 / 六法): 1. Eye faculty (眼) 2. Ear faculty (耳) 3. Nose faculty (鼻) 4. Tongue faculty (舌) 5. Body-touch faculty (身) 6. Mind faculty (意)

Here, the scriptures utilize a striking linguistic repetition: "The eye is empty of the eye" (眼眼空), "the mind is empty of the mind" (意意空) [13033, 15764].

What does it mean to say "the eye is empty of the eye"? It means that the organ of vision is not a self-contained, uncaused entity. It cannot see on its own without light, objects, nerves, and consciousness. The sense faculty is "neither accumulated, nor breakable, nor graspable" (非積聚、不可壞、不可取); its nature is simply so (*svabhāva-śūnya* / 性自爾) [13033, 15764]. It is neither imperishable nor total non-existence ("neither eternal nor utterly destroyed" / 非常非滅) [13033].

The Dharma Character of Internal Emptiness

In Mahāyāna ontology, Internal Emptiness exhibits profound qualities: * Unobtainable and Unlocatable (不可得、無處所): Just like the Dharma Body (*Dharmakāya*) of a Buddha, Internal Emptiness has no physical "address" or fixed standing point [12768, 12989]. * Merely a Name (但有名字): The word "Internal Emptiness" is a verbal designation. There is no physical "Internal Emptiness" hiding inside the name, and no name hiding inside the emptiness [13259]. * Non-Dual with Non-Arising (與不生不二): It is not a created phenomenon. It is fundamentally unproduced [13262]. * Neither Deep nor Subtle (非深非妙): The *Prajñāpāramitā* scriptures deliberately demystify it—it is not an esoteric, romantic secret, but the plain, unadorned reality of how sense faculties function [13389].

A Walkthrough in Contemporary Life

To prevent Internal Emptiness from remaining an abstract Sanskrit term, let us trace its reality through everyday modern experiences.

Scenario 1: The Smartphone & Notification Triggers (The Eye and Mind Faculties)

Imagine you are sitting at your desk working, and your smartphone screen lights up with a notification banner.

1. The Common Mistake (False Mapping): You feel a sudden spike of anxiety or curiosity. You map this as: *"I am stressed,"* or *"My mind is restless,"* or *"My brain is addicted."* You view your mind (*意*) and your eyes (*眼*) as a solid inner command center that has been violated by an external enemy (the phone). 2. The Internal Emptiness Walkthrough: * Physical Cavity (內空界): Notice the physical space inside your mouth, throat, and nasal passages as you catch your breath. Air moves in and out of your body; the "inside" of your lungs is literally the atmosphere passing through physical empty spaces [4241]. There is no solid "wall" separating your biology from the room. * Eye Faculty (眼眼空): The ocular apparatus receiving light pulses from the screen is a biological mechanism made of water, proteins, and electrical signals. The eye itself does not possess an inherent "soul" or "watcher." The eye is empty of a self-existent eye [13033]. * Mind Faculty (意意空): The mental impulse to reach for the phone is a momentary event arising from previous memory conditioning, eye-contact, and neurochemistry. The mind faculty is not a solid "container" where thoughts are stored; it is a fluid, unlocatable stream of processes [12768].

When you see that the eye and mind are "empty of self-nature," the impulse loses its grip. You realize there is no solid "I" inside the head that is being forced to pick up the phone.

Scenario 2: Noise Pollution during a Commute (The Ear Faculty)

You are on a crowded subway train after an exhausting workday. A person next to you is playing videos loudly on their phone without headphones.

1. The Common Mistake: You reify the experience into two opposing forces: *"My quiet inner self"* (Inner) versus *"That annoying stranger's noise"* (Outer). You feel your ear organ is being "attacked." 2. The Internal Emptiness Walkthrough: * Observe the ear organ (耳). What is it? A biological membrane and auditory nerve channel. Is there an absolute, unyielding "Ear" entity residing there? No. * The ear organ is "empty of an ear" (耳耳空) [13033]. It is merely an open biological door where air vibrations interact with nervous tissue. * In meditation terms, as described in the *Mahāsaṁnipāta Sūtra*, when you contemplate the breath and the nature of physical faculties, you "distance yourself from body-signs, give rise to the sign of emptiness, and no longer perceive an absolute inner faculty" (遠離身相，生於空相不見內法) [13999]. * When you stop treating your ear as a delicate "property" that belongs to a solid "Me," the irritation dissolves. Sound vibrates through an open, empty sensory apparatus.

Why Contemporary People Need Internal Emptiness

Modern life is marked by unprecedented hyper-internalization.

Through personalized algorithms, wearable health trackers, and modern psychological discourse, we are encouraged to obsess endlessly over our "internal states": *My dopamine levels, my trauma responses, my identity, my inner child, my mental bandwidth.*

While self-awareness is useful, hyper-internalization turns the inner life into a crowded, suffocating claustrophobia. We treat our minds like fragile glassware and our sensory organs as vulnerable borders that are constantly being crossed or violated.

Internal Emptiness offers contemporary people three vital liberations:

1. Relief from "Inner Architecture" Anxiety: We often feel that our mind is a messy room that must be organized perfectly before we can be at peace. Internal Emptiness reveals that the "room" itself has no fixed walls or floor (*無處所*) [12768]. You don't need to clean a room that is fundamentally spacious and ungraspable. 2. Breakthrough in Meditation (Avoiding "Great Fatigue"): The *Madhyama Āgama* explicitly warns meditators: If you try to force your mind to contemplate emptiness without first settling the mind in joy and relaxation (*離生喜樂*), you will cause yourself "Great Fatigue" (大自疲勞) [4558]. Many modern meditators burn out because they try to "kill" their thoughts or forcefully blank out their minds. Internal Emptiness teaches us that meditation is not a forceful assault on our sense organs, but a gentle realization that sense organs are naturally spacious (*性自爾*) [13033]. 3. Freedom from Spiritual Ego (Not Grasping Emptiness): In the *Prajñāpāramitā Sūtra*, Bodhisattvas are instructed that when practicing Internal Emptiness, they must "not accept, not show, not reside in, and not attach to it," and not even proudly proclaim, *"I am abiding in Internal Emptiness!"* [13262]. Taking the "concept" of emptiness as a personal achievement becomes a spiritual obstacle (礙法) [14099]. Internal Emptiness frees us even from the burden of trying to be "spiritual."

Common Misunderstandings & Clarifications

Misunderstanding 1: "Internal Emptiness means my body and mind are illusions that don't exist."

* Clarification: Internal Emptiness does *not* mean physical organs or mental thoughts are non-existent ghosts. It means they are **devoid of inherent self-existence (*svabhāva*)**. The *Prajñāpāramitā Sūtra* stresses that Internal Emptiness is "neither eternal nor destroyed" (非常非滅) and "neither existing law nor non-existing law" (無法非法) [13033, 13156]. Your eyes still record light, and your brain still processes thoughts, but they do so as an interconnected, dynamic process, not as a static, isolated "Self."

Misunderstanding 2: "Internal Emptiness is just a neuroscientific statement that the 'Self' is a brain construct."

* Clarification: Modern cognitive neuroscience indeed confirms that there is no single central executive or "homunculus" in the brain—what we call "I" is a network of neural processes. However, a scientific model is an empirical explanation of physical mechanisms. * The distinction: Neuroscience analyzes the brain as an *object* of study. Internal Emptiness in Buddhism is a first-person contemplative entry into liberation (解脫道). Furthermore, science often treats the brain material as fundamentally "real" matter. Internal Emptiness deconstructs the sense organs *and* the mind faculty equally, pointing to the ungraspable法性 (Dharma-nature) that transcends material reductionism.

Misunderstanding 3: "Internal Emptiness means I should ignore the external world and stay inside."

* Clarification: In the classical path, Internal Emptiness (*內空*) is inseparable from External Emptiness (*外空*) and Internal-External Emptiness (*內外空*). The *Prajñāpāramitā Sūtra* notes that in the ultimate realization of Internal Emptiness, "one does not see external emptiness within internal emptiness, nor internal emptiness within external emptiness" [12217]. They are not two isolated territories separated by skin. By seeing that the internal sense faculties are empty, the artificial boundary between "Inner Me" and "Outer World" collapses completely.

Summary: The Liberating Position of Internal Emptiness in the Path

In the complete map of Buddhist liberation, Internal Emptiness is the decisive surgical cut at the root of the "Subject-Object" trap.

We suffer because we treat our six sense organs (eye, ear, nose, tongue, body, mind) as an iron fortress belonging to a "Self" (我), while treating the external sights, sounds, and events as foreign invaders or objects to be possessed (我所).

By investigating the physical spaces within our bodies (*內空界*) and recognizing that our sense faculties are empty of an intrinsic self (*眼眼空...意意空*), the iron fortress dissolves. As the scriptures state, when a practitioner masters this realization:

*"He abides comfortably in Internal Emptiness... his mind does not waver, he attains clarity, and he walks through the world with freedom."* [4559]

You no longer need to defend an "inner self" against the universe, because the door was open all along.

Canonical EntryAI-generated

一、定义与核心要义

「内空」是佛教阐述诸法空性的核心概念之一，主要指对众生内在生理结构、感官器官或心识活动之空性的如实了知。在不同的经典体系中，其定义与侧重点有所不同： 1. 生理孔隙之空：在阿含部经典中，内空首先被界定为生理层面的「内空界」，即人体内部不被皮肉骨筋所覆盖的孔隙（如眼耳鼻口等空间）。 2. 内在感官之空：在般若部与大集部经典中，内空则指「眼、耳、鼻、舌、身、意」六种内在感官（内法、六情或六入）的自性空寂，即「眼眼空」乃至「意意空」。

其核心要义在于，无论是生理孔隙还是内在感官，其本质皆是「非常非灭」、「非积聚、不可坏、不可取」，其自性本来如此（「性自尔」）。了知内空，是破除我执、断除烦恼、成就禅修以及圆满如来无上智慧的重要基石。

二、主要阐述

1. 法性特征：无所有与不可得

在大乘般若学说中，内空展现出极为深奥的法性特征。首先，内空之法在本质上是「无所有、不可得」的，且「非作非不作」，毕竟不可得。其次，内空如同佛的法身一样，是「无处所」的，没有具体的立足或存在点。再者，内空「但有名字」，名字中没有内空，内空中也没有名字，两者皆不可得。此外，内空是不生之法，且「内空」与「不生」之间是「不二不别」的。它也是「无法非法」的，正因其非有法亦非无法，大乘（摩诃衍）才能胜出一切世间。最后，经中特别指出，内空及内空性皆是「非深非妙」的。

2. 禅修实践与调心步骤

在禅修实践中，内空是极为关键的观修对象，各经对此提供了具体的修持指导： * 念内空的调心次第：根据《中阿含经》，修行者在「当念内空」之前，必须先「持内心住止令一定」，使此身普遍充满、润渍「离生喜、乐」。若不先使内心安定而直接念内空，则会造成「大自疲劳」。在观修过程中，若心产生移动、不能趣向近，则应依次转向「念外空」、「念内外空」乃至「念不移动」。若能在彼彼定中反复驾驭、使心柔和，最终达到「心不移动，趣向于近，得清澄住，解于内空」，即称为「正知」，此时方能「以内空成就游」。 * 息观与远离身相：根据《大方等大集经》，比丘在获得止（舍摩他）与观（毗婆舍那）后，通过观照出入息之风，能达到「远离身相，生于空相不见内法」的境界，这同样被定义为「内空」。

3. 菩萨修行境界与如来智慧

对于菩萨而言，内空是其行深般若时必须安住的境界。菩萨在修行内空时，应当做到「不受、不示、不住、不着」，甚至不口言「这是内空」。若取内空之相，则会成为修行的障碍（「碍法」）。在内空中，菩萨不见外空，在外空中亦不见内空，彼此互不相见，以此做到无诸忆想分别。同时，内空是菩萨的「等法」，住于此中能得无上菩提，且心无怯弱恐怖。菩萨不仅要自己修行内空，还要教导他人修行，赞叹内空法。在如来的无上智慧中，内空亦是其遍知世间的重要基础，如来正是依凭「内空、外空、内外空」的智慧，才能悉知无量世界中众生的一切行法。

三、不同部类与译本的表述差异

在不同部类的经典及译本中，关于「内空」相关概念的用词与表述存在显著差异： 1. 「内空」与「内空界」：《中阿含经》在生理层面使用「内空界」这一术语，指代体内不被皮肉骨筋所覆的孔隙；而《摩诃般若波罗蜜经》与《大方等大集经》则直接使用「内空」，且将其对象界定为六种内在感官。 2. 「五蕴」的译语分歧：在论述与内空相关的诸法空时，《摩诃般若波罗蜜经》与《大方等大集经》均使用了「五荫」或「五阴」这一译语（如《摩诃般若波罗蜜经》作「五荫即是六情」；《大方等大集经》作「法名五阴，五阴空」），而非其他译本中常见的「五蕴」。 3. 「六入/六处」的译语分歧：《摩诃般若波罗蜜经》将眼耳鼻舌身意统称为「六情」或「内法」；《大方等大集经》则称之为「六内入」或「内法」。 4. 重叠词术语形式：《大方等大集经》与《摩诃般若波罗蜜经》频繁使用「眼眼空」、「意意空」等重叠词形式来强调感官自身的空寂性，而《中阿含经》中则无此类重叠词的表达方式。

四、与相关概念的关系

1. 与「外空」、「内外空」的关系： * 在禅修对治上，内空与外空、内外空、不移动构成了一套循序渐进的调心步骤。当修习内空心有移动时，需转向外空乃至内外空。 * 在般若观照中，内空与外空是互不相见的，菩萨在内空中不见外空，在外空中亦不见内空。 * 在断惑证果上，内空观（不见内法）与外空观（不见我所及外色相）相结合，能坏灭一切内外诸色，断除觉观，使行者永断烦恼，证得沙门果。 2. 与「我、我所」的关系： * 观修内空能有效破除对自我的执着。《中阿含经》指出，了知内空界与外空界，能如实知「彼一切非我有，我非彼有，亦非神也」。 * 《大方等大集经》中，内空观使行者「不见内法」，外空观使行者「不见我所」，两者共同构成了对我及我所执着的彻底否定。 3. 与「十地」及「三乘」的关系： * 在极致的内空法性中，一切名相与果位皆不可得。经中指出，在内空中，初地乃至第十地（如干慧地、性地等）皆不可得，三乘之教、护持菩萨等亦皆不可得。

五、代表性原文引用

1. 《中阿含经》：「眼空、耳空、鼻空、口空、咽喉动摇，谓食噉含消，安徐咽住，若下过出，若彼在内，不为肉、皮、骨、筋所覆，在内口是，是名内空界。若内空界及外空界，彼一切总说空界，彼一切非我有，我非彼有，亦非神也。」 2. 《中阿含经》：「若比丘欲多行空者，彼比丘当内心住止令一定，在内近住，趣向于近，得清澄住，然后当念内空。」 3. 《摩诃般若波罗蜜经》：「何等名内空？内法名眼、耳、鼻、舌、身、意。眼眼空，非常非灭，何以故？性自尔。耳耳空、鼻鼻空、舌舌空、身身空、意意空，非常非灭，何以故？性自尔。是名内空。」 4. 《大方等大集经》：「云何名内空？内法者，所谓眼、耳、鼻、舌、身、意。眼眼空，乃至意意空。此空非积聚、不可坏、不可取，何以故？诸法性尔，是名内空。」 5. 《大方等大集经》：「比丘得是舍摩他、毗婆舍那已，观出入息，风何处来、何处去……远离身相，生于空相不见内法，是名内空。」

By SutraAI-generated

《入中論善顯密意疏》B0044 · 藏傳論典部

《入中論善顯密意疏》以「眼等六內法無自性，是為內空」直接界定內空。其所說「內法」，即眼、耳、鼻、舌、身、意六者；頌文依次說眼由眼性空，乃至意亦如是，並以「所有無自性，是名為內空」總結。故此處的核心不是否定六內法在一般名言中的施設，而是指出六內法各由自身之自性而空，皆無自性。

《入中論善顯密意疏》解釋「眼由眼自性空」時，又說「以眼之本性即自性空故」；耳、鼻、舌、身、意亦應依此理解。其術語形式兼用「眼等六內法」「自性空」「無自性」「本性」等語，以六根為內空的所依，而以其無自性為內空之義。

對於六內法何以空，《入中論善顯密意疏》依頌文提出「非常非壞」。疏中說，若執諸法有自性，便會落入自性常住或永失壞滅的過失；因此，「非常」不應被理解成先有實在本性而後暫住即滅，「非壞」也不是承認眼等終究有一實在的壞滅。全段的總意是「若常無常皆非寔有」，藉此遮止把常住或壞滅任一邊執為實有。

《入中論善顯密意疏》同時辨明「本性」一詞並非一概棄置。論中許可「諸法法性，恆常安住」所說的法性，並說此法性即眼等之本性；此「本性」被表述為眼等之「不造作，不待因緣」，且是「離無明翳之淨慧所通達性」。因此，本段一方面說眼等六內法無自性，另一方面又保留法性、本性作為淨慧所通達者的用語；原文並未把此義說成一個由因緣造成的實體。

為免將內空本身再度實體化，《入中論善顯密意疏》進一步說，內外諸法的無自性由智者名為「空性本性」，而此空性復由自身的自性或實有而空，稱為「空空」。這是為遣除把空性、法性執為寔有的妄執，顯示「內法無自性」不能轉化為對空性的實有執著。

在用詞方面，《入中論善顯密意疏》明確以「眼等六內法」統攝眼、耳、鼻、舌、身、意；在另一處則以「六根」稱眼根乃至意根，並與六塵、六識並列。故記錄此概念時，宜保留本經的「六內法」「六根」「內空」「自性空」「無自性」等原詞，而不另換成其他名稱。

《中阿含經》T0026 · 阿含部

《中阿含經》中對「內空」之論述，乃從修持實踐之角度展開，將其置於一套次第漸進之禪觀門徑中說明，而非作為法義命題直接宣說。

經中明示，「內空」乃欲多行空之比丘所應修之觀境。其修法先須「持內心住止令一定」，即將內心安住於一境；既安住已，方可「念內空」。然而單獨持心住止而念內空猶未究竟——若其心仍有移動、不趣向近、不得清澄、不住不解於內空時，比丘當轉而念外空；若念外空仍不成就，則念內外空；又不成就，則念不移動。此顯示「內空」並非孤立之觀境，而是與外空、內外空、不移動構成一完整之禪觀階梯，而居於首位之環節。

「持內心住止令一定」之具體行相，經中有詳明之說：比丘此身離生喜、樂，漬盡潤漬，普遍充滿，離生喜、樂，無處不遍。經以「猶人沐浴，器盛澡豆，以水澆和，和令作丸，漬盡潤漬，普遍充滿，內外周密，無處有漏」為喻，形容此身充遍離生喜樂之定相。此乃以身受樂為定基，再進而觀內空之次第關係。

值得注意者，經中對「觀內空成就與否」立有明確判定之準繩。「成就」之相為：「內空成就遊已，心不移動，趣向於近，得清澄住，解於內空」。亦即心真正安住、清淨澄澈、不再游移，方稱「成就遊」。「成就遊」一詞頗具特色——「遊」帶有自在遍歷之義，與單獨之「成就」一詞略異，表示觀行者於內空中得自在通達之相，而非僅止於靜止之住。

此經用詞有幾項獨特之處：其一，「內空、外空、內外空、不移動」四者並列為四階觀法，其階梯性結構清晰，此非對空性內容作分類，乃同一觀慧於不同層面之進階。其二，以「成就遊」一詞表達究竟內空之境界，於其他常見譯典中較為罕見，帶有「成就而遊化通達」之義。其三，以「正知」貫通四階之判定：每階皆以「心不移動，趣向於近，得清澄住，解於〔彼空〕」為格式，若自知已至此相，「是謂正知」——此「正知」標準於內空、外空、內外空、不移動四者完全一致，毫無差別。

綜合而言，《中阿含經》論「內空」，並非從「內在身心諸法皆無自性」之義理層面立說，而是將其置於修行操作之脈絡中：先以身離生喜樂為定基令心安住，次依「內空→外空→內外空→不移動」之階次逐一觀照，若心意於某階仍有移動則升進至次階，至心意經「御復御、習復習、軟復軟、善快柔和、攝樂遠離」之反覆調柔後不再移動，乃歸返內空，「成就遊」而得究竟解脫。此經於修證歷程之指導極為具體詳盡，與義理闡釋型之論述風格明顯不同。

《摩訶般若波羅蜜經》T0223 · 般若部

《摩訶般若波羅蜜經》鳩摩羅什譯本對「內空」之論述，可歸納如下：

一、明確定義。此經明示：「內法名眼耳鼻舌身意」，而「內空」即「眼眼空，耳耳空，鼻鼻空，舌舌空，身身空，意意空，非常非滅故。何以故？性自爾」。故此經以六根為內法，觀其本性自空、非常非滅而立內空之義。

二、十八空之序列與互不相見。此經將內空置於十八空之首：內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空。於諸空關係，須菩提云：「菩薩摩訶薩行般若波羅蜜時，內空中不見外空、外空中不見內空……」，歷數諸空互不相見，明內空不與諸空為異。

三、畢竟不可得、唯是名字。此經反覆宣說內空之不可得：「內空乃至無法有法空，非作非不作，畢竟不可得故」；「內空內空性空」；「內空不受、不示、不住、不著，亦不言是內空」；又言「內空但有名字」，是知內空亦空、唯假名施設。

四、為菩薩修行之樞紐。此經以內空為般若之根本：「以內空故，般若波羅蜜廣說三乘不可得……以內空故，護持菩薩」；「住內空乃至住無法有法空故，不見有能難般若波羅蜜者」；又判「內空是菩薩等法」，為菩薩所應住之平等法。菩薩應「自行內空，亦教人行內空」，並以「無所得故」為歸。然若「取內空相……取內外空乃至無法有法空相」，則成「礙法」，「不能無礙行般若波羅蜜」，故須以方便力離相而修。

五、此經特用名相。本經論五蘊時用「五蔭」，說「五蔭即是六情、六情即是五蔭。如是法皆內空故不可得」；又以「內空故……內空法無所有、不可得」之句式，連繫諸法不可得之理。

般若波羅蜜般若空一切智四念處一切種智十八不共法外空無法有法空內外空

內空