注大乘入楞伽經 8.193

8.193

如來將示是非剎那，故先牒釋一切諸法。謂順正理、益自他故，即名善法；違於正理、損自他故，名不善法。以有生滅，繫屬因緣，有所得故，名有為法；無生住滅，繫屬因緣，無所得故，名無為法。世即隱覆義，隱覆勝義故；又可破壞義，三世所遷故；間者墮虛偽中故，隱覆之法即墮虛偽中。世即是間，名世間法；出虛偽故，名出世間。有即三有，漏即染污，謂三有法性是染污，名有漏法；無染污故，名無漏法。受即執受，有執受故，名為生死；無執受故，即名涅槃。斯之五對，一一普該一切法也。按劉宋譯本，「不善法」字下，更當有「無記法」三字。

As the Tathāgata was about to show what is momentary and what is not momentary, he first enumerated and explained all phenomena. That which accords with right principle and benefits self and others is called wholesome phenomena; that which goes against right principle and harms self and others is called unwholesome phenomena. Having arising and ceasing, being tied to causes and conditions, and having attainments is called conditioned phenomena (saṃskṛta); being without arising, abiding, and ceasing, [not] being tied to causes and conditions, and being without attainments is called unconditioned phenomena (asaṃskṛta). 'World' (shì) means concealed, because it conceals the ultimate (paramārtha); it also means destructible, because it is transited by the three periods of time. 'Interstice' (jiān) means falling into deception, for concealed phenomena fall into deception. 'World' is 'interstice', so they are called worldly phenomena; because they transcend deception, they are called supramundane. 'Existence' (yǒu) means the three existences; 'taint' (lòu, āsrava) means defilement, meaning that the nature of phenomena belonging to the three existences is defiled, so they are called defiled phenomena (sāsrava); because they are free from defilement, they are called undefiled phenomena (anāsrava). 'Appropriation' (shòu, upāttā) means grasping and holding; having appropriation is called saṃsāra, and being without appropriation is called nirvāṇa. These five pairs individually and universally encompass all phenomena. According to the Liu Song translation, under the words 'unwholesome phenomena', there should additionally be the three words 'indeterminate phenomena' (avyākṛta)."