成唯識論述記 7.530

7.530

述曰：此廣非執。謂依識所變見、相分上，妄執有實法，此即法我，理不可得，說為法空，非無離遍計所執實有為無漏正體、後得二正智所證唯識性，故說為法空，無計所執，名法空故。設依他言法體亦離，即是說有依他名唯識性，後得智所緣，知唯識故證其離言，其正體智自證分亦證依他，緣見分故，故今總言。

The Commentary states: This elaborates on 'not what is grasped'. Namely, on the nimittabhāga and darśanabhāga transformed by consciousness, one falsely grasps that there are real phenomena; this is the dharma-self, which is untenable in principle, and is spoken of as the emptiness of phenomena. It is not that apart from the parikalpita-svabhāva there does not exist the nature of consciousness-only realized by the real, conditioned, uncontaminated fundamental wisdom and subsequently attained wisdom; thus it is spoken of as the emptiness of phenomena, because the absence of what is conceptualized by grasping is termed the emptiness of phenomena. Even if it is said that the entity of phenomena in the other-dependent nature is also beyond words, that is precisely to state that the existence of the other-dependent is called the nature of consciousness-only; being the object of subsequently attained wisdom, knowing consciousness-only, it realizes its ineffability. The self-verifying division of fundamental wisdom also realizes the other-dependent nature, because it takes the darśanabhāga as object; therefore it is spoken of collectively here.