大乘百法明門論解 2.24

2.24

言無為者，是前四位真實之性，故云識實性也。以六位心所則識之相應，十一色法乃識之所緣，不相應行即識之分位，識是其體，是故總云識實性也，而有六種。謂之無為者，為，作也。以前九十四種乃生滅之法，皆有造作，故屬有為。今此六法，寂寞冲虛，湛然常住，無所造作，故曰無為。言虛空無為者，謂於真諦離諸障礙，猶如虛空，豁虛離礙，從喻得名。下五無為，義倣此說。擇滅者，擇謂揀擇，滅謂斷滅，由無漏智，斷諸障染，所顯真理，立斯名焉。非擇滅者，一真法界，本性清淨，不由擇力，斷滅所顯；或有為法，緣闕不生，所顯真理。以上二義，故立此名。不動者，以第四禪離前三定，出於三災、八患，無喜樂等動搖身心所顯真理，此從能顯彰名，故曰不動。想受滅者，無所有處想受不行所顯真理，立此名爾。真如者，理非妄倒，故名真如，真簡於妄，如簡於倒，遍計、依他，如次應知。又曰：「真如者，顯實常義，真即是如，如即無為。」上自一切法下至此，乃明百法，以答初何等一切法之問畢矣！此下大分明二無我，以答次問也。

Regarding 'unconditioned': this is the real nature of the previous four categories, hence called the true nature of consciousness. Because the six classes of caitasikas are the concordance of consciousness, the eleven rūpa-dharmas are the cognitive objects of consciousness, the viprayukta-saṃskāras are the states of consciousness, and consciousness is their substance—therefore, collectively, they are called the true nature of consciousness, and there are six kinds. They are called 'unconditioned' because 'conditioned' (wei) means 'made' or 'produced'. Since the previous ninety-four kinds are dharmas of arising and ceasing, they all involve production, and therefore belong to the conditioned. Now these six dharmas are calm, subtle, and empty, clear and eternally abiding, without anything produced; therefore they are called unconditioned. Regarding 'space as unconditioned' (ākāśa-asaṃskṛta): in the ultimate truth, it is free from all obstructions, just like empty space, which is vast, empty, and unobstructed; it derives its name from metaphor. The following five unconditioned dharmas are to be explained by analogy with this meaning. 'Cessation through deliberation' (pratisaṃkhyā-nirodha): 'deliberation' means selection, and 'cessation' means severance; it is the true principle revealed by severing all defilements and obstructions through undefiled wisdom, hence establishing this name. 'Cessation not through deliberation' (apratisaṃkhyā-nirodha): the one true dharmadhātu is originally pure by nature, revealed without relying on the power of deliberation to sever; or it is the true principle revealed when conditioned dharmas do not arise due to the lack of conditions. Based on these two meanings, this name is established. 'Unshakeability' (āniñjya): because the fourth dhyāna is free from the previous three absorptions, emerges from the three disasters and eight afflictions, and lacks joy, pleasure, and the like that agitate body and mind, the true principle is revealed; this is named after that which reveals it, hence it is called 'unshakeability'. 'Cessation of ideation and feeling' (saṃjñā-vedayita-nirodha): the true principle revealed when ideation and feeling do not operate in the sphere of nothingness [or the peak of existence], thus establishing this name. 'Tathatā' (tathatā): because its principle is not false or inverted, it is called tathatā; 'true' (tathā) excludes the false, and 'thusness' (tā) excludes the inverted; these should be understood as corresponding respectively to the imagined nature (parikalpita) and the other-dependent nature (paratantra). It is also said: 'Tathatā reveals the meaning of reality and permanence; the true is simply thusness, and thusness is unconditioned.' From the beginning of 'all dharmas' down to here, the hundred dharmas have been explained, thus concluding the answer to the first question, 'What are all dharmas?' From here below, the major division explains the two kinds of selflessness, answering the second question.