說無垢稱經疏 3.158

3.158

贊曰：空理義云，俗不如空，有性不遍；真理性空，故遍一切。俗有行動屈申等事，故有顯色，亦有表相，亦有形色；真無行動屈申等事，寧有顯相形色等耶？應理義云：真如如空，性無罣礙，故遍一切，亦無行動屈申等事，故無顯相形色等事。相者表色。古經二文皆少不同。初如虛空，說無形相能遍一切；後畢竟空，言無戲論。戲論即是顯相形色。畢竟空者，無行等故。

Commentary: According to the principle of emptiness: the conventional is not like space, for its nature is not pervasive; the ultimate principle is empty, and thus pervades all. The conventional has activities such as moving, bending, and stretching, and therefore has manifest color, expressive marks, and shape-color; the ultimate has no activities such as moving, bending, or stretching—how could it have manifest marks, shape-color, and the like? According to the principle of the reasonable: tathatā is like space, its nature unobstructed, so it pervades all; it also lacks activities such as moving, bending, and stretching, so it has no manifest marks, shape-color, or similar things. ‘Marks’ means expressive physical forms. In the older sūtra, the two passages are both slightly different. The former, like space, speaks of having no physical form and being able to pervade all; the latter, ultimately empty, speaks of being without conceptual proliferation (prapañca). Conceptual proliferation is precisely manifest marks and shape-color. ‘Ultimately empty’ is because it is devoid of moving and the like.