大乘義章 2.21

2.21

三有為者，所謂色、心、非色非心三聚法也。質礙名色，慮知曰心，不相應行違返前二名非色心。此之三種，同名有為。為是集起造作之義，法有為作故名有為。是義云何？釋有六種：一者將因對果以釋。一切因緣皆能集果，能有所為，故名有為。二者據果對因以釋。有為果報皆為因生，有此因為，故名有為。三就法外生住滅等對法以釋。色等法邊，皆有同時別體四相，用此四相相色等法，由生相故色等法生，乃至由有第四滅相色等法滅，此之四相能有所為，故名有為。四就色等對彼法外四相以釋。色等諸法皆有生等四相所為，故名有為。五就法體前後四相解釋有為。前後四相遷變曰為，色等諸法體有此為，故名有為。六就同時同體四相解釋有為。色等諸法性如幻化，幻有稱生、幻無名滅、幻立云住、幻變曰異。此四同體，互相緣集，稱之曰為。色等諸法體有此為，故名有為。名義如是。

Regarding the three conditioned [classes of phenomena], they refer to the three aggregates of phenomena: matter, mind, and that which is neither matter nor mind. What has physical obstruction is called matter; what contemplates and perceives is called mind; conditioning factors not associated [with mind] that run counter to the former two are called that which is neither matter nor mind. These three kinds are collectively called "conditioned" (saṃskṛta). "Conditioned" (wei) means gathering and arising, producing and making; because dharmas have production and making, they are called "conditioned." What does this mean? There are six kinds of explanations: First, explaining by contrasting cause against result. All causes and conditions are capable of gathering results, capable of performing actions (you suowei); hence they are called "conditioned." Second, explaining based on result contrasted with cause. Conditioned karmic results are all produced by causes, having these causes as their makers (you ci yin wei); hence they are called "conditioned." Third, explaining by contrasting the dharmas themselves with [the characteristics of] arising, abiding, cessation, and so forth external to the dharmas. Alongside dharmas such as matter, there are simultaneously four distinct characteristics of separate substance; through these four characteristics, dharmas such as matter are characterized: due to the characteristic of arising, dharmas such as matter arise, and so forth, until, due to the fourth characteristic of cessation, dharmas such as matter cease. These four characteristics are capable of performing actions; hence they are called "conditioned." Fourth, explaining matter and the like in contrast with those four characteristics external to the dharmas. Dharmas such as matter all have the actions performed by the four characteristics of arising and the rest; hence they are called "conditioned." Fifth, explaining "conditioned" based on the four characteristics occurring sequentially in the substance of the dharma. The sequential alteration of the four characteristics is called "action" (wei); the substances of dharmas such as matter possess this action; hence they are called "conditioned." Sixth, explaining "conditioned" based on the four characteristics being simultaneous and of identical substance. The nature of dharmas such as matter is like an illusion: illusory existence is called arising, illusory non-existence is called cessation, illusory establishment is called abiding, and illusory transformation is called alteration. These four share an identical substance and mutually condition and gather together, which is called "action" (wei). The substances of dharmas such as matter possess this action; hence they are called "conditioned." Such is the meaning of the name.