大般涅槃經義記 8.129

8.129

「性者名為第一義空」是初門也。佛性門中曠備法界一切種義，今此且就一空門說。就染說性，喜同情取，故說為空。性云何空？略有二義：一離相名空，體雖真有而無一相，如淨醍醐而無青、黃、赤、白等相；亦如一切眾生心識，體雖是有，而無大、小、長短等相。又如佛身，體實妙有而無一相，無何等相？如馬鳴說，謂非有相、亦非無相，非非有相、非非無相、非有無俱相，亦非一相、亦非異相，非非一相、非非異相、非一異俱相，亦非自相、亦非他相，非非自相、非非他相、非自他俱相，如是一切妄心分別，悉不相應唯證境界。

The nature being named ultimate emptiness is the first gate. The gate of buddha-nature vastly encompasses all kinds of meanings of the dharmadhātu; now this is spoken of provisionally in terms of the single gate of emptiness. Speaking of the nature with reference to defilement easily accords with emotional grasping; therefore it is spoken of as empty. How is the nature empty? Roughly speaking, there are two meanings: first, being free from marks is called empty; although its essence is truly existent, it is without any single mark, just as pure sarpirmaṇḍa is without marks of blue, yellow, red, white, and so forth; it is also like the mental consciousness of all sentient beings, which, although its essence is existent, is without marks of large, small, long, short, and so forth. Furthermore, it is like the buddha-body: its essence is truly marvelous existence, yet it is without any single mark. What kinds of marks is it without? As Aśvaghoṣa says, it means it is not the mark of existence, nor is it the mark of non-existence; it is not the mark of neither existence nor non-existence, nor is it the mark of both existence and non-existence; it is not the mark of oneness, nor is it the mark of difference; it is not the mark of neither oneness nor difference, nor is it the mark of both oneness and difference; it is not the mark of self, nor is it the mark of other; it is not the mark of neither self nor other, nor is it the mark of both self and other. In this way, all discriminations of the deluded mind are entirely incongruent with it; it is exclusively the realm of realization.