成唯識論述記 9.152

9.152

述曰：意言，真如是空之性，非即是空，空為所由，如方顯故。如體空者，何所妨也！真如離有及離無相，若言於空，雖離有相，非離空相，故此空言非真如體，故致「性」言，深為有用。真如離空，名空性；真如離有，名有性。病多起有，但說空門，若空病生，亦立有性。此意總顯圓成實性於依他上，無前所執所顯之性，故遮、表門，皆有所以。此解第二頌下二句訖。雖二頌不同，明三性體訖。

The Commentary states: The meaning is that suchness is the nature of emptiness, not identical to emptiness itself; emptiness serves as the reason whereby suchness is revealed. If the substance of suchness were empty, what would be the harm? Suchness is free from the marks of existence and non-existence; if one speaks of emptiness, although it is free from the mark of existence, it is not free from the mark of emptiness. Therefore, this word 'emptiness' is not the substance of suchness, and adding the word 'nature' is profoundly useful. Suchness free from emptiness is called 'emptiness nature'; suchness free from existence is called 'existence nature'. Because afflictions mostly arise from existence, only the gateway of emptiness is taught; if the disease of emptiness arises, the existence nature is also established. This general intent reveals that the consummated nature is the nature revealed by the absence of the previously mentioned imagined upon the other-dependent; thus both the negative and affirmative gateways have their rationale. This concludes the explanation of the latter two lines of the second verse. Although the two verses are different, the explanation of the substances of the three natures is complete.