起信論註 1.14

1.14

論所言空者從本已來一切染法不相應故謂離一切法差別之相以無虛妄心念故　（述曰。次下第三依章廣釋。於中有二。先明其空。復顯不空。初中有三。初略明。次廣釋。後總結。此初也。初句顯其非染相應以釋空義。一切染法不相應故。故名為空。云何染法不相應耶。次句釋云。謂離差別所相故。何故離此所取相耶。後句釋云。以無能取妄心念故。即妄心境情有理無。真體相理有情無。無故與染法不相應也）。

Treatise: What is called empty is, from the beginning, not associated with any defiled dharmas, meaning it is free from the differentiating marks of all dharmas, because there are no false thoughts of the mind. (Commentary: Next below is the third part, which explains at length according to the section. Within this there are two parts: first, explaining its emptiness; next, revealing its non-emptiness. In the first part there are three: first, a brief explanation; next, an extensive explanation; finally, a general summary. This is the first. The first line reveals its non-association with defilement to explain the meaning of emptiness: because it is not associated with any defiled dharmas, it is therefore called empty. Why is it not associated with defiled dharmas? The next line explains: meaning it is free from the marks of differentiation that are apprehended. Why is it free from these apprehended marks? The final line explains: because it is without the deluded mental thoughts that can apprehend. That is, the deluded mind and objects exist in sentiment but are nonexistent in principle; the true essence and marks exist in principle but are nonexistent in sentiment. Because they are nonexistent, they are not associated with defiled dharmas.)