大乘起信論別記 1.23

1.23

Question: If both meanings are present within the gate of arising and ceasing, its meaning of non-emptiness may possess the sense of according with conditions to produce arising and ceasing. But the meaning of emptiness is non-existence; how could it accord with conditions to produce existence? Answer: The two meanings are one and cannot be spoken of as different, yet with respect to the meaning of emptiness, it can also produce existence. Why is this? If emptiness were definitely empty, it would not be able to produce existence; but because this emptiness is also empty, it can produce existence. Yet this emptiness of emptiness also has two meanings: first, the nature of existent dharmas is empty, and this emptiness is also empty; both existence and emptiness cannot be apprehended; such emptiness of emptiness belongs to the gate of tathatā. As the Large Sūtra says: "All dharmas are empty, and this emptiness is also empty; this is called the emptiness of emptiness." Second, just as because existence has no nature of existence it can be empty, which is called emptiness, so because such emptiness has no nature of emptiness it can produce existence, which is called the emptiness of emptiness; such emptiness of emptiness belongs to the gate of arising and ceasing. As the Nirvāṇasūtra says: "This is existence and this is non-existence—this is called the emptiness of emptiness. This is right and this is wrong—this is called the emptiness of emptiness. Of such emptiness of emptiness, a bodhisattva of the ten abodes still attains only a tiny fraction like a fine hair, let alone other people." The distinction between the two gates should be understood in this way. The explanation of the above section establishing the thesis in general is completed.