大乘義章 17.11

17.11

次就有為無為分別。戒定慧等是其有為，數滅功德是其無為。此二若就滅道分別，有為功德悉名為向，無為功德盡判為果。若就四向四果分別，向中具有有為無為，果中亦然。問曰：向中既具二種有為無為，何者正向？何者非正？解有兩義：一同類分別。有為無為二種之向，別望有為無為二果，各有正義。其相云何？有為之向望有為果，同類相生，故得名正。又到果時，得彼因中有為功德共成一果，故亦名正。向中無為望無為果，同類相成，名之為正。又至果時，得彼因中無為功德共成一果，故亦名正。二強弱分別。因中有同為，趣果力強，判為正向；無為無力，判為隨向。是義云何？因中有為修習之力，能生果中有為功德，故名為正。復能斷結，趣向果中無為功德，故望彼德亦得名正。無為功德在向名隨，無前二能，故不名正。問曰：果中有為無為二種德中，何者正果？解亦兩義：一同類相望俱是正果。果中有為正從向中有為行生，名為正果。果中無為正攝因中無為德成，故亦名正。第二約對求心分別。無為正果，有為隨果。何故而然？聖人源為涅槃修道，無為正是賢聖所求，故是正果。有為所厭，故非正果。良以有為是所厭離，非正果故。煩惱盡已并道亦捨，無為所欣，是正果故。畢竟求證，有為無為分別如是（此三門竟）。

Next is the distinction in terms of the conditioned and the unconditioned. Morality, samādhi, prajñā, and so forth are conditioned; the merits of cessation through deliberation are unconditioned. If these two are distinguished in terms of [the truths of] cessation and the path, all conditioned merits are called the approaches, and all unconditioned merits are judged to be the fruits. If distinguished in terms of the four approaches and four fruits, the approaches contain both conditioned and unconditioned, and the fruits likewise. Question: Since the approaches contain both kinds, conditioned and unconditioned, which is the primary approach, and which is not primary? The explanation has two aspects. First, distinction by homogeneous category: viewing each of the two kinds of approaches—conditioned and unconditioned—in relation to the two fruits of conditioned and unconditioned, each has the meaning of being primary. What is its characteristic? In the relation of the conditioned approach to the conditioned fruit, they generate each other as homogeneous categories, and so it is called primary. Furthermore, upon arriving at the fruit, one acquires those conditioned merits of the causal stage to jointly form a single fruit, and so it is also called primary. The unconditioned within the approach, in relation to the unconditioned fruit, accomplishes it as a homogeneous category, and so it is called primary. Furthermore, upon arriving at the fruit, one acquires those unconditioned merits of the causal stage to jointly form a single fruit, and so it is also called primary. Second, distinction by strength and weakness: within the causal stage there is the conditioned; its force of advancing toward the fruit is strong, and it is judged to be the primary approach; the unconditioned lacks this force, and it is judged to be the secondary approach. What does this mean? The force of cultivation of the conditioned in the causal stage can generate the conditioned merits in the fruit, and so it is called primary. It can also sever the fetters and advance toward the unconditioned merits in the fruit, and so in relation to those merits it is also called primary. The unconditioned merits within the approach are called secondary, for they lack the preceding two capacities, and therefore are not called primary. Question: Among the two kinds of merits in the fruit, conditioned and unconditioned, which is the primary fruit? The explanation likewise has two aspects. First, viewed in terms of homogeneous categories, both are primary fruits. The conditioned in the fruit is directly generated from the conditioned practice in the approach, and so is called the primary fruit. The unconditioned in the fruit directly gathers and fulfills the unconditioned merits of the causal stage, and so is also called the primary fruit. Second, distinction based on the seeking mind: the unconditioned is the primary fruit, and the conditioned is the secondary fruit. Why is this so? The noble ones originally cultivated the path for the sake of nirvāṇa; the unconditioned is precisely what is sought by the worthy and the noble, and is therefore the primary fruit. The conditioned is what is reviled, and therefore not the primary fruit. Truly, because the conditioned is what is reviled and turned away from, it is not the primary fruit. When afflictions are exhausted, even the path is renounced; the unconditioned is what is rejoiced in, and is the primary fruit. It is sought and realized definitively. Such is the distinction between conditioned and unconditioned (this completes the third section).