成唯識論述記 9.267

9.267

述曰：初空可解，正是空行。二、異性空，此即有為有體之法，與計所執體性不同，異於彼無，無無性故，說之為空，體實非空，緣之為空，空無所執。三、自性空，二空所顯為自性故，此三皆是空行所行，故名空行。《顯揚》十五云：「一、無體空；二、遠離空；三、除遣空。」言遠離者，無所執相義。除遣空者，除遣二我顯此空故。彼十五云：遍計所執等三性，如次立三空。

The Commentary states: The first emptiness is easily understood; it is precisely the mental mode of emptiness. Second, the emptiness of different nature: this refers to conditioned, substantive dharmas whose essential nature is different from the imagined; differing from that non-existence, they lack non-existence, and therefore are spoken of as empty; their substance is not actually empty, but by taking them as an object they are regarded as empty, being empty of what is grasped. Third, the emptiness of inherent nature: because that which is revealed by the two emptinesses serves as its self-nature. Because all three are within the scope of the mental mode of emptiness, they are called the mental mode of emptiness. Fascicle 15 of the Prakaraṇāryavācā states: '1. emptiness of substantial entity; 2. emptiness of disjunction; 3. emptiness of expulsion.' 'Disjunction' means being devoid of the marks of the grasped. 'Emptiness of expulsion' means revealing this emptiness through the expulsion of the two selves. That 15th fascicle states that the three emptinesses are established corresponding in order to the three natures, beginning with the imagined.