「空法思想」的無法證悟，在於佛性、神性兩者為何？無法釐清！前面說宇宙大帝的權威，皆屬神性；也就是相信自我之 外有另一個主宰者（大我），有時覺得大我（包含）小我是普遍被認同的想法；甚至眾生亦覺沒有大我，小我是無法生存的！
It will be difficult to differentiate between Buddha-nature and Divinity while the concept of Śūnyatā is not clearly understood. The absolute authority of a God that was discussed previously belongs in the realm of Divinity. In the realm of Divinity, the belief is that there is another being ("The Big-I"), other than I ("The Small-I"), who is in control. Sometimes, it is common to think that "The Big-I" includes "The Small-I". In the extreme, the divinity school believes that without "The Big-I", "The Small-I" will not be able to exist.
雖說佛教界暢談【佛即覺】的意思，但大乘經典處處指向本體真如的存在，是佛是神的思想，也當由學術的方法釐清，此處不深加探討。
Although Buddhists like to talk about Buddha as someone who is enlightened, the Mahayana sutras constantly point to the eternal existence the Buddha-body. Is this concept Buddha-nature or Divinity? The question is better analyzed using academic approaches, so we will not discuss the issue here.
佛嘗說：「悟空法，須具大人相。」，然而何者是大人相？具體說，該是內心層面有一定的承當能力，承擔何者？比如說生、老、病、死，它是人世間生命一定的過程，但試問群生是不是人人都只接受「生」的喜悅，誰人接受過老、病、死的真相！ 再說既是真相，又為什麼眾生這麼難以面對面的看待它？
Buddha once said:"Only a great man can understand Śūnyatā." But what is a great man? To speak concretely, a great man is someone who have the internal fortitude to handle birth, old age, sickness and death, everything a person will encounter in his life. But everyone is happy to handle the joy of "birth", but finds no joy when facing the truth of old age, sickness and death. If these are the truths, why is it so hard for everyone to face them?
從這一點來自我觀照內心，應該就可以為愚昧的自己，找出不具大人相的因素，人心裏層次的怯弱，足以掩蓋任何理性的存在！ 假使無法克服，徒具大人的軀體，內心只是孩子般的只有取得、或一味的被保護，內心層次上當然只停留在接受，更不可能去咀嚼吸收進來的思想，甚至作出判斷，想要修法，該在內心或外相上的那一點上面駐留？
If we reflect on this point, we will see that the weaknesses in human nature is able to obscure any sense of rationality, and will cause us to be unable to find any nuggets of the great man within us. If we cannot overcome our weaknesses, even if we possess the body of an adult, our childlike nature to "want things", or the need to be protected will persist, and we will be unable to grow. Once our childlike nature is no longer able to digest new ideas, new thoughts, or even judge, would we still be able to practice Buddha's teachings?
這種感覺捫心自問，修法者本身該都清楚，因為怯弱遮蔽了思想的拓展，因為怯弱無法檢視自己，也因為怯弱許多事想都不敢想，遑論再從中探討！
You should ask yourself about this feeling. Every practitioner of Buddhism should understand that our weaknesses prevent expansion of thoughts. Because of our weaknesses, we are not able to inspect ourselves. Our weaknesses prevent us from pondering many ideas, not to mention the inability to investigate and research them.
然而一味要求修法者，剎時便有勇氣甚或智慧面對自己，及外在一切種種，亦是苛求！此時便論及所謂善根的培養，為什麼不談善法？如五戒十善的，因為根有往下紮的意思，向下紮的根一旦牢固便向上成長，且不易動搖！
But it is also unrealistic to ask a practitioner of Buddhism to summon enough courage and wisdom to face himself without delay. At this point, we will need to discuss the cultivation of the virtuous root within oneself. Why not speak of virtuous methods, such as 5 Precepts and 10 Virtues? [Translator's Note 4] Because root has a connotation of stability and can penetrate deeper to provide a strong foundation. Once the root is solidly within the ground, it can grow with stability and be less susceptible to outside forces.
如果說：人認同或接受一種行為、思想，卻不敢為之付出、實踐，我想再好的理論徒具空談！如同沒有根的樹是不可能成長的，想具有大人相，必得談紮根的問題；在紮根的過程，訓練出勇氣與智慧，也為想悟出空法尋求一基礎點！
If a person agrees with and accepts an ideology, but is afraid of committing to it or actually practicing it, then the "goodness" of this ideology is no longer relevant. But if a person wants to be a great man, he will need to ask questions that will help to deepen the virtuous root within him. And from this process, he will be able to develop courage and wisdom, and provide a basis for understanding Śūnyatā.
[Translator's Note 4] 五戒: 5 Precepts : No taking life; No taking what is not given; No sensual misconduct; No false speech; No intoxicants 十善: 10 Virtues: No killing; No stealing; No lust; No two-tongues; No Lie; No flattery; No Bad-Mouth; No Greed; No Anger; No Ignorance.
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