Listen to this articlebùzhēnkōng 不真空
Emptiness as Non-substantiality
“空”并非绝对虚无，事物因虚假故所以空。不真空的概念由僧肇（384或374—414）申明，主要针对东晋时对“本无”的误解而产生的各种空观。历代注疏家对“不真空”的解读大致可分两个方面：不真故空，确立万法不实的宗旨；同时，空并不真，强调虚假与绝对虚无的差别。
“Emptiness” is not absolute nothingness. Rather, it refers to the fact that existence does not last forever. This term was explained in detail by Seng Zhao (384 or 374-414), who opposed the views derived from a prevailing misunderstanding of “original non-being” in the Eastern Jin Dynasty. Commentators’ interpretations of the “emptiness as non-substantiality” are mainly approached in two ways: first, things are empty because they are unreal, and so to establish the insubstantiality of all dharmas; second, emptiness itself is not real, and so to differentiate falsehood from absolute nothingness.
引例 Citation：
◎“然则不真空义显于兹矣”者，正以非真实有，故言不真；既非实有，所以言空。（释元康《肇论疏》）
（那么“不真空的意思已经很明显了”说的是：正因为并非真实存在，所以说“不真”；既然不是真实存在，所以称之为“空”。）
As for “Here now, the significance of emptiness as non-substantiality is quite obvious,” (that is to say) since being is not real, we call it “non-substantial”; given that is not real, we name it emptiness. (Shi Yuankang: A Commentary to the Treatise of Seng Zhao)
