大乘起信論義疏 2.43

2.43

次明對治二乘妄執。妄執有二：一者執有。二乘之人未得法空，見有生死涅槃之相，以此見故深畏生死、趣求涅槃，迷覆真如。對治此執，說諸法空。一切生死本性常寂，亦無自滅涅槃可得。二者、執定無。二乘之人分見生空，利根之者少見法空，便取此空以為究竟，覆障真實。對治此執，宣說佛性實有不空。對治邪執旨玄難測，邪俯聖言粗術綱緒。

Next is to clarify the countering of the false clinging of the two vehicles. False clinging is twofold: First is clinging to existence. Followers of the two vehicles have not yet attained the emptiness of dharmas; seeing the marks of saṃsāra and nirvāṇa, through this view they deeply fear saṃsāra and pursue nirvāṇa, obscuring tathatā. To counter this clinging, it is taught that all dharmas are empty: all saṃsāra is by original nature eternally quiescent, and there is also no self-extinguishing nirvāṇa that can be attained. Second is clinging to definitive non-existence. Followers of the two vehicles partially see the emptiness of persons, and those of sharp faculties slightly see the emptiness of dharmas; they then grasp this emptiness as ultimate, obscuring reality. To counter this clinging, it is proclaimed that the Buddha-nature is truly existent and not empty. Countering heterodox clingings has an abstruse import difficult to fathom; bowing humbly before the holy words, I have roughly outlined the essential thread.