成唯識論述記 10.377

10.377

述曰：以有相、無相觀通達真、俗，間雜現前，或真現，非真不現，謂入觀時；或非真現，真不現，謂出觀時。令真、非真現、不現故。又，未能即空而觀於有，有相觀現，真不現；無相觀現，非真不現。由此理故說通達轉在前六地。我今此論，約初通達分別二障遍行真如，故說初地為通達轉。世親《攝論》云：前六地真如為真、俗觀現、不現因。故說通達轉在前六地，亦不相違。

The Commentary states: Because through contemplations with marks and without marks, one penetrates the real and the conventional, which manifest alternately: either the real manifests and the non-real does not manifest, which refers to entering contemplation; or the non-real manifests and the real does not manifest, which refers to emerging from contemplation. It causes the real and non-real to manifest and not manifest. Furthermore, because one is not yet able to contemplate existence while remaining identical with emptiness, when the contemplation with marks manifests, the real does not manifest; when the contemplation without marks manifests, the non-real does not manifest. Based on this principle, it is said that the revolution of penetration is in the first six grounds. In our present treatise, considering the initial penetration of the two obstacles of differentiation and the omnipresent tathatā, it says that the first ground is the revolution of penetration. Vasubandhu's Mahāyānasaṃgraha-bhāṣya says: The tathatā of the first six grounds is the cause of the manifestation and non-manifestation of the contemplations of the real and conventional. Therefore, saying that the revolution of penetration is in the first six grounds does not conflict either.