大方廣佛華嚴經隨疏演義鈔 45.7

45.7

疏「問：無取五蘊」下，第七會通權實。引純陀，如玄中。然《雜集》第三亦云「無取五蘊，當言有為？當言無為？答：彼不應言有為無為。何以故？諸業煩惱無故，不應言有為；隨欲現前故，不應言無為。所以者何？無取諸蘊隨所樂欲而現其前，無為不爾，以常住故。」釋曰：此乃假說雙非，以約體用互奪，亦不定言為無為也。又言取五蘊，則顯凡夫是有取五蘊。《雜集》云「取蘊者，與取和合者故。取者，蘊中諸煩惱也。」純陀故實，已見玄談。

In the Commentary, from "Question: The five unappropriated aggregates" onwards, the seventh [part] harmonises the provisional and real. The citation of Cunda is as found in the Profound Discourse. However, the third fascicle of the Abhidharmasamuccayavyākhyā also says: "Should the five unappropriated aggregates be called conditioned or unconditioned? Answer: They should not be spoken of as conditioned or unconditioned. Why? Because karmas and defilements do not exist, they should not be called conditioned; because they manifest in accordance with wish, they should not be called unconditioned. Why is this? The unappropriated aggregates manifest before one in accordance with what is wished and desired; the unconditioned is not like this, because it is eternally abiding." Exposition: This is a provisional statement negating both, based on the mutual preclusion of essence and function; thus it is not definitively declared to be conditioned or unconditioned. Furthermore, mentioning 'appropriated five aggregates' reveals that ordinary beings possess the five aggregates with appropriation. The Abhidharmasamuccayavyākhyā says: 'Aggregates of appropriation are those that conjoin with appropriation. Appropriation refers to the defilements within the aggregates.' The historical account of Cunda has already appeared in the Profound Discourse.