起信論疏筆削記 16.8

16.8

一、立。論　空相者，以虛豁無礙為相也。是妄法者，妄識所變故，是色所對故，生大覺中如一漚故。一人發真歸元，十方虛空悉皆消殞，誠為妄法。疏　情有者，妄情見有，理合是妄。論　體無不實者，有二意：一明真體之中無此不實之妄空故。二明空體自無，本不實故。疏云理無，正當初義，兼於後義。

1. Establishing. The treatise: 'Mark of emptiness': it takes being hollow, open, and unobstructed as its mark. 'Is a delusive dharma': because it is transformed by deluded consciousness, because it stands in opposition to form, and because its arising within great awakening is like a single bubble. When a single person brings forth truth and returns to the source, empty space in the ten directions entirely dissolves; it is truly a delusive dharma. The commentary: 'Existent in subjective sentiment': deluded sentiment sees it as existent, while in principle it is properly a delusion. The treatise: 'Its essence is not non-real': this has two meanings. First, it clarifies that within the true essence there is no such unreal, delusive emptiness. Second, it clarifies that the essence of emptiness is itself non-existent and fundamentally unreal. The commentary's saying 'non-existent in principle' precisely corresponds to the first meaning while encompassing the second meaning.