彰所知論 2.42

2.42

復次無為法者，有其三種，一虛空、二擇滅、三非擇滅。謂虛空無為者，虛空但有，無還為性，由無障礙遍一切處，名虛空無為，色於中行。其餘所有門窓竅隙、所有明暗等空及阿伽色等，皆非無為。二擇滅無為者，謂無漏智斷諸障染，見修二道所顯真理，名擇滅無為。三非擇滅無為者，謂能永礙未來法生，得滅異前，名非擇滅。得不因擇但由闕緣，名非擇滅。此三無為，一切有部許有實物，經部師說無有造作。問：真如豈非無為耶？答：彼即無我，以聲聞乘不說法無我故。人無我者，即無常等十六行相，三諦行相即是有為，滅諦行相惟擇滅法，非餘法故。如是器、情、道、果、無為，所知五者，總攝一切所知法故。情器之法即是苦諦，成彼之因即是集諦，道果二法即是道諦，擇滅無為即是滅諦。虛空、非擇二種、無為三種，非四諦攝，苦集二諦有漏法故、道滅二諦無漏法故。如是所說，世出世間、有為無為所知法已。

Furthermore, as for unconditioned dharmas, there are three kinds: 1. space, 2. analytical cessation, and 3. non-analytical cessation. Regarding the unconditioned [dharma of] space, space merely exists having non-obstruction as its nature; because it is unobstructed and pervasive throughout all places, it is called the unconditioned space, and forms move within it. All other apertures of doors and windows, empty spaces of light and darkness, physical space-matter, and the like, are not unconditioned. 2. As for the unconditioned [dharma of] analytical cessation: it refers to the true reality revealed through the two paths of seeing and cultivation when undefiled wisdom severs the obscurations and defilements; this is called the unconditioned analytical cessation. 3. As for the unconditioned [dharma of] non-analytical cessation: it refers to what is able to permanently obstruct the arising of future dharmas; attaining a cessation different from the former is called non-analytical cessation. It is attained not due to analysis, but solely through the deficiency of conditions; hence it is called non-analytical cessation. These three unconditioned dharmas are accepted by the Sarvāstivādins as real entities, while the Sautrāntika masters state they are non-constructed. Question: Is suchness not an unconditioned dharma? Answer: That is simply selflessness; because the Śrāvakayāna does not speak of the selflessness of dharmas. The selflessness of persons is just the sixteen aspects such as impermanence. The aspects of the [first] three truths are conditioned, and the aspects of the truth of cessation are only the dharma of analytical cessation, and not any other dharma. Thus, the five knowables—the vessel, sentient beings, the path, the fruit, and the unconditioned—completely encompass all knowable dharmas. The dharmas of sentient beings and the vessel are the truth of suffering; the cause that brings them about is the truth of origin; the two dharmas of path and fruit are the truth of the path; and the unconditioned analytical cessation is the truth of cessation. The two unconditioned dharmas of space and non-analytical cessation, [as part of] the three unconditioned, are not subsumed under the four truths, because the two truths of suffering and origin are defiled dharmas, and the two truths of path and cessation are undefiled dharmas. Thus have the worldly and supramundane, conditioned and unconditioned knowable dharmas been explained.