大般涅槃經義記 6.19

6.19

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'.