成唯識論了義燈 3.16

3.16

然有為法因緣力，故下申正。准文五門分別：一、說相意；二、相相狀，即亦辨名；三、約世分；四、釋妨難；五、顯差別。科段如疏，今加出體。出體有二：初辨異宗者，《婆沙》三十八云：如譬喻者說，有為相是不相應行蘊所攝，不相應行蘊無有實體，故有為相非實有體。然末經部不別說在不相應中。分別論者說：有為相皆是無為，若是有為性羸劣故，則不應能生法、住法、異法、滅法。以有為相體是無為，性強盛故，便能生法，乃至滅法。

However, 'due to the power of causes and conditions, conditioned dharmas...' below sets forth the correct view. Following the text, there are five gates of analysis: 1. the intention in explaining the characteristics; 2. the nature and features of the characteristics, which also analyzes their names; 3. distinguishing them according to the times; 4. resolving difficulties; 5. revealing distinctions. The sectional division is as in the Commentary; now I add the identification of their essence. The identification of their essence has two parts. First, analyzing the other schools: The Mahāvibhāṣā, fascicle thirty-eight, states: 'As the Dārṣṭāntikas say, conditioned characteristics are subsumed under the aggregate of formations not associated with mind (citta-viprayukta-saṃskāra-skandha), and the aggregate of formations not associated with mind has no real entity; therefore, conditioned characteristics are not really existent entities.' However, the later Sautrāntikas do not separately state that they are within the unassociated formations. The Vibhajyavādins say: 'Conditioned characteristics are all unconditioned; if they were conditioned, their nature would be weak and inferior, and they would not be able to produce dharmas, sustain dharmas, alter dharmas, or cease dharmas. Because the conditioned characteristics are in their essence unconditioned and their nature is powerful, they can produce dharmas, and so on up to cease dharmas.'