成唯識論述記 2.529

2.529

述曰：由曾聞說，今時復聞，數習力故，心等生起緣空等時，便似虛空等無為相現，謂變空作無色等礙相，乃至非擇作法闕緣而不生相，此即七地以前有漏加行心等。緣名起分別相，入地、入果聖人無漏後得智，緣前無分別智中法性之空等，及遠緣加行智等中及親聞佛說虛空等故，變似空等相現，此皆變境而緣故也。有漏一識因，無漏二識果，無漏三智，或說八識。問曰：此心之相體是有為，何故乃說虛空無為？

The Commentary states: Because one has previously heard it explained and hears it again in the present, through the power of repeated habituation, when citta and the like arise and take space and the like as their object, they appear resembling the unconditioned marks of space and the like—that is, transforming space into the mark of being unobstructed by form and the like, up to transforming non-deliberation into the mark of a phenomenon not arising due to the lack of conditions. This refers to the defiled minds of preparatory application and the like prior to the seventh bhūmi, which take names as objects and give rise to conceptualized marks; and the undefiled subsequent wisdom of āryas who have entered the bhūmis and entered the fruit, which takes as object the space and so forth of the Dharma-nature within the preceding non-conceptual wisdom, as well as remotely taking as object [the teachings] within the preparatory wisdom and directly hearing the Buddha speak of space and the like—thus they transform so that marks resembling space and the like appear. These all arise by transforming an object and taking it as condition. The defiled is the cause of one consciousness, the undefiled is the fruit of two consciousnesses, and the undefiled is three wisdoms; or it is explained as the eight consciousnesses. Question: The substance of this mark of the mind is conditioned; why then is space spoken of as unconditioned?