成唯識論述記 9.171

9.171

述曰：釋此所以有二：初釋；後成。此釋也。地前等位未達遍計所執之性，體是空無，終不如實知依他有。妄所執力翳彼依他，除彼翳時依他自現，知妄所執無。依此無門證圓成實，便了依他。今從所無門說，故言：了所執空，知依他有。此却解也。又無分別智，若不先達所執性空真如妙理，其後得智終不實知依他為有，顯無分別智證二性也。問：既要知真方了事俗，為俱？為後？

The Commentary states: Explaining the reason for this has two parts: first, explanation; second, establishment. This is the explanation. In stages such as those before the bhūmis, when one has not yet realized that the nature falsely discriminated by parikalpita is empty and non-existent in its substance, one can never truly know that the other-dependent exists. The force of what is falsely grasped obscures that other-dependent; when that obscuration is removed, the other-dependent naturally becomes manifest, and one knows that what is falsely grasped is non-existent. Relying on this gateway of non-existence, one realizes the pariniṣpanna and thereby understands the other-dependent. Now speaking from the gateway of what is non-existent, it says: understanding the emptiness of what is grasped, one knows that the other-dependent exists. This resolves [the doubt]. Furthermore, if fundamental non-conceptual wisdom does not first realize the marvelous principle of tathatā—the emptiness of the grasped nature—its subsequent wisdom will never truly know the other-dependent as existing; this demonstrates that non-conceptual wisdom realizes both natures. Question: Since one must know the ultimate truth before understanding conventional facts, is this simultaneous or sequential?