大般涅槃經義記 6.5

6.5

In the first [part], the opening and combining of the meanings of emptiness is not single; here, based on one approach, eleven are temporarily discussed: the first ten are emptiness of marks, and the last one is true emptiness. Clarifying the meaning of emptiness in terms of dharmas grasped by deluded sentiment is called the emptiness of marks; explaining the meaning of emptiness in terms of the true consciousness is called true emptiness. One may also say that the first ten are emptiness of objects, and the last one is emptiness of wisdom: the emptiness of true wisdom. Within the domain of delusion, there are dharmas external to sentiment; refuting them reveals quiescence, hence the first ten kinds clarify emptiness in terms of objects. When investigated according to reality, there are no dharmas outside mind; all dharmas are just the true mind, and the substance of the true mind is quiescent, hence the last one speaks of emptiness in terms of wisdom. Therefore the Daśabhūmivyākhyāna states: 'The suchness of all dharmas is said to be empty in its own substance; this is called wisdom being empty of itself.'