成唯識論了義燈 6.151

6.151

《論》：二空所顯等。本釋如疏。有云：真如為二空顯者，由實無二我及空無二我，離此增減，方是圓成。《要集》云：空雖非表詮，與表詮為因故名空顯，智緣二空，未顯真故。今謂不爾，智緣空時，雖未即證，因此能顯。若即由空方顯真者，智正觀空，真如未顯，智正證真，復不作空，不可非智觀空，空自顯真，離觀空智，空自顯真，何時能顯。《佛地論》中，但云就加行觀，名為共相，不說由性空顯，名為共相。

Treatise: "Revealed by the two emptinesses, etc." The basic explanation is as in the commentary. Some say: That tathatā is revealed by the two emptinesses means that due to the actual nonexistence of the two selves and the emptiness of the two selves, apart from this exaggeration and depreciation, it is the consummate nature (pariniṣpanna). The Yaoji says: Although emptiness is not an affirmative expression, because it serves as the cause for an affirmative expression it is called revealed by emptiness; wisdom taking the two emptinesses as object has not yet revealed the real. Now I say this is not so: When wisdom takes emptiness as object, although it does not immediately realize it, by this it is able to reveal it. If it were through emptiness itself that the real is revealed: when wisdom is directly contemplating emptiness, tathatā is not yet revealed; when wisdom directly realizes the real, it does not conceptualize emptiness. It cannot be that without wisdom contemplating emptiness, emptiness itself reveals the real; apart from the wisdom contemplating emptiness, if emptiness itself reveals the real, when could it ever reveal it? In the Buddhabhūmivyākhyāna, it only says that with respect to contemplation in the preparatory stage, it is called the common characteristic; it does not say that being revealed by the nature of emptiness is called the common characteristic.