大乘起信論裂網疏 2.90

2.90

問：阿賴耶識中覺義，由其全攬真如為體，故得具此四種大義。其不覺義，亦全攬真如為體，亦得具此四種大義否？答：具。以不覺相不可得故，一切法皆不可得，即真實空大義。以不覺相既不可得，即一切法圓滿成就無能壞性，一切世間境界之相皆於不覺中現，不出不入、不滅不壞，常住一心，一切染法所不能染、一切淨法所不能淨，不覺具足無邊無漏功德，為因熏習一切眾生心故，即真實不空大義。以達此不覺之性，即是真實不空體故，二障永斷，本性常住，即是離障大義。以此不覺之性離二障故，隨所應化，現如來等種種色聲，令修善根，即示現大義也。

Question: Does the meaning of awakening within the ālayavijñāna, by virtue of completely taking tathatā as its essence, thereby come to be endowed with these four great meanings? Does the meaning of non-awakening also completely take tathatā as its essence, and can it also possess these four great meanings? Answer: It does. Because the mark of non-awakening is ungraspable, all phenomena are ungraspable; this is the great meaning of genuine emptiness. Because the mark of non-awakening is ungraspable, all phenomena are completely fulfilled with an indestructible nature, and all marks of worldly objects appear within non-awakening, neither going out nor coming in, neither ceasing nor being destroyed, permanently abiding in the one mind, unable to be defiled by any defiled phenomena and unable to be purified by any pure phenomena; non-awakening is fully endowed with boundless untainted merits, because it acts as the cause perfuming the minds of all sentient beings—this is the great meaning of genuine non-emptiness. Because realizing this nature of non-awakening is precisely the substance of genuine non-emptiness, the two hindrances are eternally severed and the original nature permanently abides; this is the great meaning of being free from hindrances. Because this nature of non-awakening is free from the two hindrances, according with those to be transformed, it manifests various forms and sounds of the Tathāgata and others, causing them to cultivate good roots; this is the great meaning of manifestation.