大方廣佛華嚴經隨疏演義鈔 45.8

45.8

疏「第四有為」，先釋總名。引二論，「瑜伽繫屬因緣」者，《正理論》第一云「有為者，眾緣聚集共所生故。未來未起，何為有為？是彼類故亦名有為。如所燒薪於未燒位，是彼類故亦名為薪。或據曾當，立名無失。如琴瑟等名為有聲，亦如乳房蓮華池等。諸未生法，不越彼類，故名有為。」其有生滅，此語猶略。《雜集論》云「若法有生滅住異，可名有為。一切法皆有為，唯除法界法法處一分，為捨執著無常我故。」釋曰：此中論答三問，一答云何為有為；二「一切法」下，答幾是有為；三「為捨」下，答為何義故觀有為。

In the Commentary, "Fourth, the conditioned": first, explaining the collective name. Citing two treatises: "The Yogācāra says: tied to causes and conditions." The first fascicle of the Nyāyānusāra says: "The conditioned is produced in conjunction by the gathering of multiple conditions. Why is that which has not yet arisen in the future called conditioned? Because it belongs to that category, it is also called conditioned. Just as unburned firewood in its unburned state is called firewood because it belongs to that category; or, establishing names based on past and future presents no fault, just as lutes and zithers are called 'resonant', or like breasts, lotus ponds, and the like. Unarisen dharmas do not depart from that category; hence they are called conditioned." That they have arising and cessation is still a brief statement. The Abhidharmasamuccaya says: "If a dharma has arising, cessation, abiding, and alteration, it can be called conditioned. All dharmas are conditioned, with the sole exception of a portion of the dharmadhātu, dharma-object, and dharma-base; this is in order to abandon attachment to an impermanent self." Exposition: Here, the treatise answers three questions: 1. answering what is conditioned; 2. from 'all dharmas' onwards, answering how many are conditioned; 3. from 'in order to abandon' onwards, answering for what purpose one contemplates the conditioned.