成唯識論了義燈 1.120

1.120

問：後得緣，如相，是何攝？答：或通情本。從質名無為，從見名有為。以許無為，依識假立。或復約性，隨境隨心。有漏緣如，亦可准此。若約種辨，即唯從見。或第四句，無分別智緣真如時，性境不隨，質善無為，智善有為，見獨成種，無相可熏，得性境故，名不隨心。

Question: When acquired wisdom cognizes the nimitta of tathatā, what subsumes it? Answer: It may conform to both subjective mental state and real basis: according to the basis, it is called unconditioned; according to the darśana, it is called conditioned. This is because the unconditioned is conceded to be nominally posited based on consciousness. Or, in terms of nature, it conforms to the object and conforms to the mind. Sāsrava cognition of tathatā may also be understood on this model. If discriminated in terms of bīja, it solely follows the darśana. Or it belongs to the fourth proposition: when non-discriminative wisdom cognizes tathatā, it is an actual object not conforming [to the mind], the basis being wholesome and unconditioned, the wisdom wholesome and conditioned, the darśana alone forming a bīja without a nimitta to perfume; because it grasps the actual object, it is said not to conform to the mind.