成唯識論述記 1.58

1.58

彼皆執有，此說為空。空即彼無，無別體也。智緣空起，為所由門，顯二真如，名二空理。理體雖有，離有，離空，非性是空，說為二空，從能顯說。梵言瞬若，可說如空。名舜若多，如是空性，即是二空所顯實性。故言空者，從能顯說，二空之性，名二空性，依士釋名，言真如空，未善理故。

They all grasp them as existent; here they are explained as empty. Emptiness is their non-existence; there is no separate entity. Wisdom arises with emptiness as its object, serving as the gateway through which the two tathatās are revealed, called the principle of the two emptinesses. Although the essence of the principle exists, it is free from existence and free from emptiness; it is not that its nature is empty, but it is spoken of as the two emptinesses in terms of that which reveals them. The Sanskrit word śūnya can be described as like empty space. It is called śūnyatā; such nature of emptiness is precisely the real nature revealed by the two emptinesses. Therefore, speaking of 'emptiness' is in terms of that which reveals it; the nature of the two emptinesses is called the nature of the two emptinesses (dvi-śūnyatā-svabhāva)—a tatpuruṣa compound. Saying that tathatā is empty does not yet fully grasp the principle.