The Emptiness of All Phenomena:#
"诸法" is also known as "万法" in modern language, referring to existence, all phenomena, etc. Here, it refers to the five aggregates, including the subsequent six sense organs, six consciousnesses, twelve links of dependent origination, four noble truths, etc.
"空相" refers to the appearance of emptiness of all phenomena, or the physical appearance of true emptiness. The phenomena arising from causes and conditions have no inherent nature, which is the appearance of emptiness. As stated in the "Mahāprajñāpāramitā-śāstra" Volume Six, "The phenomena arising from causes and conditions are called the appearance of emptiness, also known as provisional names, also known as the Middle Way." This means that the five aggregates of form, sensation, perception, mental formations, and consciousness are all phenomena of dependent origination and empty in nature. Therefore, it is said that all phenomena are empty in appearance.
Neither Arising Nor Ceasing#
This is about the empty state of all things. What is the state? It is neither arising, nor ceasing, nor defiled, nor pure, nor increasing, nor decreasing.
Why is it neither arising, nor ceasing, nor defiled, nor pure, nor increasing, nor decreasing? Because in the nature of emptiness, there is no arising, ceasing, defilement, purity, increase, or decrease. Once we realize this emptiness, there is no distinction of arising, ceasing, defilement, purity, increase, or decrease in our minds. Naturally, we reach a state of no delusional attachment.
All things and phenomena in the world have an ultimate reality that is unchanging. They cannot be intentionally made to arise or destroyed. They are not considered to arise only after being seen with prajñā (originally not arising), nor are they considered to cease before prajñā sees them (originally not ceasing). Therefore, it is said that they neither arise nor cease.
The ultimate reality is inherently empty and tranquil. It cannot be contaminated or made impure. It is not defiled by negative causes and conditions, nor purified by positive causes and conditions. In reality, there is no such thing as purity or impurity. Therefore, it is said that it is neither defiled nor pure. The ultimate reality is naturally complete and perfect. It cannot be increased or decreased. Therefore, it is said that it neither increases nor decreases.