大乘起信論義疏 1.61

1.61

自下第二釋不空章門。「所言不空者」，是顯首也，此中有三：一者釋不空義；二者「亦無有相」以下，遣著；三者「唯證」以下，取人以證。已者其也，其法體空無妄故，即真心常住也。非但一心，恒沙淨法，滿足無缺，故名不空也。然既法滿足，似有所相，故次遣著。亦無有相可取也，雖體有而非有相也。何故無相者，故言「離念境界」也？

From here below, the second [part] explains the section heading of "not empty". "What is called not empty" reveals the beginning. Here there are three: first, explaining the meaning of not empty; second, from "also has no characteristics" downward, dispelling attachment; third, from "only realized" downward, adducing persons to verify it. "Already" means "its"; because its phenomenal substance is empty and free from delusion, the true mind is permanently abiding. Not only is it the one mind, but pure phenomena [as numerous as] the sands of the Ganges are replete without lack; hence it is called "not empty". Yet since phenomena are replete, they seem to possess characteristics; therefore [the text] next dispels attachment: there are also no characteristics that can be grasped; although the substance exists, it does not have characteristics. Why is it without characteristics? Hence it is said to be "the realm free from thought".