成唯識論述記 9.144

9.144

述曰：此總解也。此圓成實於前所說彼依他起上，於一切時常無第一遍計所執。常是恒義，一切時義，遠離無義，離過失義。三性之中所執為初，故名前也。此圓成實，依他起上無計所執，二我既空，依此空門所顯真如為其自性。梵云「瞬若」，此說為空，云「瞬若多」，此名空性，如名空性不名為空，故依空門而顯此性，即圓成實是空所顯，此即約表詮顯圓成實。問：空為門者，為智是空，空為異智？答：空是智境，空體非智，智緣彼空之時，顯此真如故。

The Commentary states: This is the general explanation. This consummated nature, upon the other-dependent nature previously mentioned, is at all times eternally devoid of the first, the imagined nature. 'Eternally' has the sense of constantly, meaning at all times; 'remote and devoid' has the sense of absence, the sense of being free from faults. Among the three natures, the imagined is the first, hence it is called 'the former'. This consummated nature is the absence of the imagined on the other-dependent; since the two selves are empty, suchness revealed by means of this gateway of emptiness is its self-nature. In Sanskrit, śūnya is called 'empty', and śūnyatā is called 'emptiness nature'. Just as it is named 'emptiness nature' and not 'empty', so by relying on the gateway of emptiness is this nature revealed; that is, the consummated is that which is revealed by emptiness. This reveals the consummated nature in terms of affirmative exposition. Question: If emptiness is the gateway, is wisdom emptiness, or is emptiness distinct from wisdom? Answer: Emptiness is the objective realm of wisdom; the substance of emptiness is not wisdom. When wisdom conditions that emptiness, it reveals this suchness.