大乘起信論裂網疏 2.85

2.85

此即真如門中依言說建立之真實不空也。謂阿賴耶中無始無漏種子，即全攬一切法圓滿成就無能壞性之真如為體，是故一切世間境界之相皆於無漏種子中現。無漏種外別無一切境界，故不出；一切境界之內別無無漏種子，故不入。由不出，故不滅，境即真如，無可滅故；由不入，故不壞，真如即境，無可壞故。又性色真空，性空真色，清淨本然，周遍法界，故不出不入；隨眾生心，應所知量，循業發現，故不滅不壞。又隨緣不變，故不出不入；不變隨緣，故不滅不壞。又如虛空含育萬物，明鏡影現眾形，並不出不入、不滅不壞也。是故無漏種子，當體即是常住一心。雖此常住一心，舉體而為一切染法，如水成氷。然此一切染法，本無自性，云何能染此無漏種？如氷不能改其本然之濕性也。只此無漏種子，便是菩提智體，本來具足無邊無漏功德。以其在纏，故名為因，因即種子之異名也。此無漏因，亦名佛性。佛性雄猛，無能沮壞，雖在一切眾生阿賴耶識心中，力能熏習，令妄念心厭生死苦，求涅槃樂也。此上二種大義即大乘體。

This is precisely the genuine non-emptiness established through verbal explanation within the aspect of tathatā. It means that the beginningless untainted seeds within the ālaya take as their essence tathatā, which completely fulfills all phenomena with an indestructible nature. For this reason, all marks of worldly objects appear within the untainted seeds. Outside the untainted seeds there are no separate objects, hence they do not go out; within all objects there are no separate untainted seeds, hence they do not come in. Because they do not go out, they do not cease, for the objects are precisely tathatā and there is nothing to cease; because they do not come in, they are not destroyed, for tathatā is precisely the objects and there is nothing that can be destroyed. Furthermore, the nature of form is true emptiness, and the nature of emptiness is true form; inherently pure, it pervades the dharmadhātu, hence neither going out nor coming in; according with the minds of sentient beings, responding to the measure of what they know, manifesting following their karma, hence neither ceasing nor being destroyed. Furthermore, according with conditions yet immutable, hence neither going out nor coming in; immutable yet according with conditions, hence neither ceasing nor being destroyed. Moreover, just as space contains and nurtures the ten thousand things, and a bright mirror reflects the multitude of forms, both neither go out nor come in, neither cease nor are destroyed. Therefore, the untainted seeds in their very substance are the permanently abiding one mind. Although this permanently abiding one mind completely becomes all defiled phenomena, like water turning into ice, yet these defiled phenomena originally lack inherent nature, so how could they defile these untainted seeds? Just as ice cannot alter its inherent wet nature. These untainted seeds are themselves the wisdom-substance of bodhi, originally fully endowed with boundless untainted merits. Because it is within entanglement, it is called the cause; "cause" is another name for seed. This untainted cause is also called Buddha-nature. Buddha-nature is heroic and powerful, unable to be obstructed or destroyed; although it is within the ālayavijñāna-mind of all sentient beings, its power can perfume, causing the mind of false thoughts to weary of the suffering of saṃsāra and seek the bliss of nirvāṇa. These preceding two great meanings are the essence of the Mahāyāna.