大乘百法明門論解 2.24

2.24

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.