成唯識論述記 1.470

1.470

「無說」體者，初、未生無，以實、德、業因緣不會而未得生之無為體。二、已滅無，以實、德、業或因勢盡，或違緣生，雖生而壞之無為體。三、更互無，以實、德等彼此互無為其體性。四、不會無，以大有性及實、德等，隨於是處不和不合，如彼處人不於此合，無為體性。五、畢竟無，以無因故，三時不生無為體性。此五既無體不可說，名「無說」也。

As for the substance of 'non-existence' (abhāva): first, antecedent non-existence (prāgabhāva), having as its essence the non-existence of substance, quality, and action which have not yet arisen because causes and conditions have not assembled. Second, non-existence by destruction (pradhvaṃsābhāva), having as its essence the non-existence of substance, quality, and action which, having arisen, are destroyed because the force of their causes is exhausted or contradictory conditions have arisen. Third, mutual non-existence (itaretarābhāva), having as its essential nature the mutual non-existence between substances, qualities, and so forth. Fourth, non-existence by non-union (saṃsargābhāva), having as its essential nature the non-existence of great existence, substances, qualities, and so forth being ununited and non-inherent wherever they are, just as a person in that place is not united with this place. Fifth, absolute non-existence (atyantābhāva), having as its essential nature the non-arising throughout the three periods of time due to having no cause. Since these five lack essence and cannot be stated as having being, they are called 'non-existence'.