成唯識論述記 2.561

2.561

三、釋名者。無別釋名。虛空之體即是無為，乃至真如，此即無為，皆持業釋四、釋妨難者，何故擇滅外別立不動及想受滅？唯於二受滅立不動無為，捨受滅時立想受滅，非餘受滅亦立無為？且依勝定障說，據實一切染污等法無不障定，今約別行障定者說，不障一法得多無為故。又斷所知障得無為不，及釋諸論相違等妨，皆如此論第十卷說。於中復有內外善等三性，依他等攝，安立、非安立，世俗勝義，苦集滅道及七真如體、相攝等，得非得等體性一、多。五、果。凡聖得之多少，其擇、非擇滅隨有漏事，為隨煩惱類數多少等諸門分別，如別章說。《大般若經》、《辨中邊論》說真如名有十二種，謂真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、虛空界、實際、不思議界。《對法》第二、《佛地論》等，雖釋此名，然少於彼。

Third, concerning explaining the names: There is no separate explanation of the names. The essence of space is itself unconditioned, up to tathatā, which is itself unconditioned; all are karmadhāraya compounds. Fourth, concerning resolving objections: Why, outside of cessation through deliberation, are unmovingness and the cessation of ideation and sensation separately established? Why is unmoving unconditioned established solely upon the cessation of the two feelings, and the cessation of ideation and sensation established when equanimity feeling ceases, while the cessation of other feelings does not establish an unconditioned? For the time being, this is stated in terms of obstacles to superior samādhis; in reality, no defiled or similar dharma fails to obstruct samādhis, but here it is spoken of in terms of those that obstruct samādhi in a distinct manner, for obstructing not a single dharma allows one to attain many unconditioned dharmas. Furthermore, whether severing the cognitive obstacle (jñeyāvaraṇa) attains the unconditioned, and the resolution of contradictions among the treatises, are all stated in the tenth fascicle of this treatise. Therein there are further distinctions of internal and external, wholesome and so on among the three natures, inclusion under the dependent nature and others, conceptualized and non-conceptualized, conventional and ultimate, suffering, origin, cessation, and the path, the essences and mutual subsumptions of the seven tathatās, the oneness or multiplicity of the essential nature of attainment and non-attainment, etc. Fifth, concerning results: how much of them is attained by ordinary beings and noble ones, whether cessation through deliberation and non-deliberative cessation follow sāsrava matters or follow the quantity and categories of afflictions—these various categorizations are as explained in the separate chapter. The Mahāprajñāpāramitā-sūtra and the Madhyāntavibhāga state that there are twelve names for tathatā, namely: tathatā, dharmadhātu, dharmatā, non-erroneous nature, invariant nature, equality nature, nature free from birth, dharma-certainty, dharma-abidingness, the realm of space, the limit of reality (bhūtakoṭi), and the inconceivable realm. Although the second fascicle of the Abhidharma-samuccaya-vyākhyā, the Buddhabhūmi-śāstra, and others explain these names, they have fewer than that.