大般若波羅蜜多經般若理趣分述讚 2.89

2.89

讚曰：順理益物名之為善，通有無為。與此相違名為非善。即不善無記自體殊勝，及有當果可記別故名之為記。即善不善與此相違名為無記。與煩惱漏相應相雜相隨增長名為有漏，漏是流漏義。於六根門當流泄故毀之名漏，無漏翻此。為之言作亦名為生，有作有生名曰有為。與此相違名曰無為。體用顯現遷流名世，墮虛偽中名之為間。與此相違名出世間。此等差別所依本性真如空寂清淨句義，以顯菩薩所有句義，妄即真故、性即相故。

The commentary says: Conforming to principle and benefiting beings is called wholesome, which extends to the conditioned and unconditioned. What is contrary to this is called unwholesome. That is, unwholesome and indeterminate entities are distinct in their own substance, and because they have a future fruit that can be predicated, they are called determined. Wholesome and unwholesome contrary to this are called undetermined. Being associated with, admixed with, and progressively augmented by the effluents of defilement is called having effluents; effluent means flowing and leaking. Because they are destined to leak and discharge through the six sense-doors, they are disparagingly called effluents; without effluents is the opposite of this. ‘To do’ is also called ‘to produce’; that which has doing and production is called conditioned. What is contrary to this is called unconditioned. Substance and function manifesting and shifting in flux is called ‘world’; falling into the false and deceptive is called ‘within’. What is contrary to this is called transworldly. These distinctions are the phrase-meaning of the emptiness, quiescence, and purity of the primordial tathatā upon which they depend, in order to reveal all phrase-meanings of the bodhisattva, because the false is identical with the real, and nature is identical with characteristics.