成唯識論述記 2.560

2.560

第二、出體性者，一、實體：八無為體皆是真如，由此論中依於真如立虛空等。二、假體：即隨有漏、無漏心中所現空等無為之相，名虛空等。或依障斷所得滅處，假立擇滅、不動。想受無色之處，假說虛空；法緣闕時，義名非擇。約詮為論，名善等如，即依假體皆可說假，實亦可然，皆可說實。若通三性，體遍有無。

Second, concerning presenting their essential nature: First, the real essence: the essence of the eight unconditioned [dharmas] is entirely tathatā, because in this treatise, space and the others are established based on tathatā. Second, the nominal essence: namely, the marks of unconditioned [dharmas] such as space that appear in accordance with sāsrava and anāsrava minds are called space and so on. Or, based on the loci of cessation obtained upon the severing of obstacles, cessation through deliberation (pratisaṃkhyā-nirodha) and unmovingness (āniñjya) are nominally established. At the locus where ideation and sensation or formlessness [occur], space is nominally spoken of; when conditions for a dharma are lacking, it is conceptually termed non-deliberative [cessation] (apratisaṃkhyā-nirodha). Discussed in terms of expression, they are named the tathatā of wholesomeness and so on; that is, based on nominal essences, they can all be called nominal, and it is also thus for the real, so they can all be called real. If generalized to the three natures, their essences pervade existence and non-existence.