成唯識論了義燈 3.16

3.16

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.'