大般涅槃經義記 6.19

6.19

第十一空就實辯空，真心離相故名為空。又真識中曠備法界恒沙佛法，是諸佛法同一體性互相集成，未有一門別守自性，故說為空。法界皆空，空寧不大？是以就實說為「大空」。但就實中，經說不同，《地經》之中就隱論之，故彼宣說阿梨耶識以為大空。此就顯時，故說波若以為大空，即彼真識顯為波若，非是妄治緣照波若，波若體寂故曰大空。

The eleventh emptiness explains emptiness in terms of the real: the true mind is free from marks, hence it is called empty. Furthermore, within the true consciousness, the dharmadhātu's Ganges-sands of buddha-dharmas are vastly complete; these buddha-dharmas are of the same single nature and substance, mutually integrated, without any single gate separately retaining its own self-nature; therefore it is said to be empty. If the dharmadhātu is entirely empty, how could emptiness not be great? Hence in terms of the real, it is spoken of as 'great emptiness'. However, in terms of the real, the sūtras explain it differently: in the *Daśabhūmika Sūtra*, it is discussed in terms of concealment, and therefore it proclaims the ālayavijñāna as great emptiness. Here it is in terms of manifestation, and therefore prajñā is spoken of as great emptiness; it is precisely that true consciousness manifested as prajñā, not the prajñā of conditional illumination that rectifies delusion; because the substance of prajñā is quiescent, it is called 'great emptiness'.