大方廣佛華嚴經隨疏演義鈔 45.8

45.8

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.