大乘起信論義疏 1.52

1.52

「所言空者」以下，第三別釋。先釋空門，後辨不空。就第一中有三：一者總表空體；二者「當知真如」以下，廣釋其相；三者「故說為空」以下，結前所釋也。「所言空者」，顯名也。「從本已來染法不相應」者，正表空體。理無相故，染所非應。染是理外，以妄而起，故就真望妄，本來無妄，何得妄立，能應真乎？將妄待真，無有似妄之物；以無似有物，故名為空也，非是理孤無也。何者是義？萬法皆是，總別無障礙，即是空體。此之真空，妄法不爾。以實成假，不得以假成實法也，故言染法不相應也。言「謂離法差別相以無虛妄心故」者，釋其前中染法不相也。所以染法有其上下優劣差別不同，真法不爾。理無彼此，平等一味，故名離也。尋本而言，所以染法有差別者，以妄心故。所以真法無差別者，無妄心故，故言以「無虛妄心念故」也。顯空體竟。

From "What is called empty" downward is the third [part], separate explanations. First the gate of emptiness is explained, and afterwards the non-empty is distinguished. Within the first [part] there are three: first, a general presentation of the substance of emptiness; second, from "It should be known that tathatā" downward, an extensive explanation of its characteristics; third, from "Therefore it is spoken of as empty" downward, a conclusion to what was previously explained. "What is called empty" reveals the name. "From the beginning has not been associated with defiled phenomena" directly presents the substance of emptiness. Because the principle is without characteristics, defilement is not associated with it. Defilement is outside the principle and arises through delusion; therefore, looking from the real toward the deluded, originally there is no delusion; how could delusion be established so as to associate with the real? Setting delusion against the real, there is no entity resembling delusion; because there is no entity resembling existence, it is termed "empty", not that the principle is isolatedly non-existent. What is this meaning? The ten thousand phenomena are all it; the general and specific are unobstructed; this is precisely the substance of emptiness. This true emptiness is not like deluded phenomena. Because the provisional is established through the real, one cannot establish real phenomena through the provisional; hence it is said that "it is not associated with defiled phenomena". The phrase "meaning that it is free from the differentiated characteristics of phenomena, because there is no deluded mind" explains the aforementioned non-association with defiled phenomena. While defiled phenomena have differences of higher and lower, superior and inferior, real phenomena are not like this. The principle has neither this nor that, being equal and of a single flavor; hence it is called "free from". Tracing to the root: the reason defiled phenomena have differentiation is due to the deluded mind. The reason real phenomena are without differentiation is that there is no deluded mind; hence it is said, "because there is no deluded thought of the mind". The revelation of the substance of emptiness is concluded.