大乘起信論義疏 1.51

1.51

自下第二明真如中空有二義，此中有三：一者總表章門、二者列章門、三者別釋。「復次真如」者，此上已說，欲重說故名為復次。「依言說分別」者，就真之中，不得分言空有兩義；而依名相言說故，得言空有，故依言說也。「有二種義」者，謂空有二義也。「云何為二」下，列章門略釋。言「以能究竟顯實故」者，雖夫空義，是皆真空，是諸法之體，更無復染，故究竟實也。「以有自體具足無漏性功德」者，此心體中，恒具諸法湛然滿足。如妄心中，具足一切諸煩惱性，彼心亦爾具足一切三昧、智慧神通、解脫陀羅尼等功德之性，故言不空也。

From here below, the second [part] explains the two meanings of empty and existent within tathatā. Here there are three parts: first, a general presentation of the section headings; second, an enumeration of the section headings; third, separate explanations. Regarding "Furthermore, tathatā": this has already been spoken of above, and because [the author] wishes to speak of it again, it is called "furthermore". Regarding "distinguished according to verbal expression": within the real, one cannot divide and speak of the two meanings of empty and existent; yet relying upon names, characteristics, and verbal expressions, one can speak of empty and existent; hence [the text says] "according to verbal expression". Regarding "there are two meanings": this refers to the two meanings of empty and existent. From "What are the two?" downward, the section headings are enumerated and briefly explained. The phrase "because it can ultimately reveal the real": although it is the meaning of emptiness, these are all true emptiness, which is the substance of all phenomena, free from any further defilement; hence it is ultimately real. Regarding "because it has its own substance fully endowed with untainted nature-merits": within this mind-substance, all phenomena are constantly endowed and serenely replete. Just as within the deluded mind, it is fully endowed with the nature of all afflictions, so too is that mind fully endowed with the nature of merits such as all samādhis, wisdom, supernormal powers, liberations, and dhāraṇīs; hence it is said to be "not empty".