俱舍論疏 9.173

9.173

論「尊者望滿至諸無為法」，述望滿釋經也。《正理論》云「今詳尊者所說義意，若從因已起名緣已生，若與餘為因說名緣起。非無為法得緣起名，以為因相不圓滿故。因相者何？謂前已說依此有彼有、此生故彼生，依此無彼無、此滅故彼滅。雖有無為諸法得起，而不可說此生故彼生，亦不可言此滅故彼滅。及不可說依此無彼無，無生滅故、體常有故，乃至無取、與力，闕於因相。」准此，望滿未來法名緣起者，以是有為，後為因生法名緣起。羅漢後蘊從因生故名緣已生，不生後故不名緣起。餘過、現法從緣生故名緣已生，能生後故名為緣起。諸無為法二義俱闕，雖為能作因生於諸法，因相不滿不名緣起。

On the Śāstra's statement: 'The venerable Wangman, up to: unconditioned phenomena': this relates Wangman's explanation of the sūtra. The *Nyāyānusāra* says: 'Now, examining the meaning of what the venerable one states: if it has already arisen from a cause, it is called "conditionally arisen"; if it serves as a cause for others, it is called "conditioned origination". Unconditioned phenomena cannot receive the name "conditioned origination", because their causal characteristic is incomplete. What is this causal characteristic? It refers to what was said previously: depending on the existence of this, that exists; with the arising of this, that arises; depending on the nonexistence of this, that does not exist; with the cessation of this, that ceases. Although conditioned phenomena may arise [in dependence upon] unconditioned phenomena, one cannot say "with the arising of this, that arises", nor can one say "with the cessation of this, that ceases". Nor can one say "depending on the nonexistence of this, that does not exist", because they are free from arising and cessation, their substance is eternally existent, and further, they lack the capacity to seize and give [an effect], thus lacking causal characteristics.' According to this, for Wangman, future phenomena are called 'conditioned origination' because they are conditioned and will later serve as causes to produce phenomena. The final aggregates of an arhat are called 'conditionally arisen' because they arise from causes, but because they do not produce subsequent ones, they are not called 'conditioned origination'. The remaining past and present phenomena are called 'conditionally arisen' because they arise from conditions, and are called 'conditioned origination' because they can produce subsequent ones. Unconditioned phenomena lack both meanings: although they serve as efficient causes (kāraṇahetu) in the arising of phenomena, their causal characteristic is incomplete, so they are not called 'conditioned origination'.