大乘義章 2.39

2.39

第一釋名。三無為者，一虛空無為、二數滅無為、三非數滅無為。言虛空者，當體立目。虛之與空，無之別稱。虛無形質，空無有礙，故曰虛空。言數滅者，義釋有四：一以慧數斷障得滅，名為數滅，故經說為智緣滅也。《毘婆沙》中亦同此說。故彼文言「數者是慧，滅是慧果。依於慧數而得滅，故名為數滅。」問曰：共念能斷煩惱、獨慧不堪，以何義故偏言慧滅？若依《成實》，獨慧能滅；《毘曇》、大乘，慧數為主，故偏言之。此義簡餘施戒等滅。二以無礙解脫數滅名為數滅，簡餘伏滅。三約四諦及修道等種數別滅名為數滅，如《毘婆沙》說。故彼文言「苦忍智等所得之滅，別餘集等，名為數滅。」四以煩惱品別而滅名為數滅，如欲界結九品別滅，如是一切。數滅如是。非數滅者，翻前可知。此等何故名曰無為？義釋有二：一對法外四相以釋色心等法，為彼法外四相所為，虛空等三不同彼故，名曰無為。二對法體四相以釋色心等法，一切皆有初生次住終異後滅，前後集起，稱之曰為；虛空等三無彼為故，名曰無為。名義如是。

First, explaining the names. The three unconditioned dharmas are: first, the unconditioned dharma of space; second, the unconditioned dharma of cessation through deliberation; third, the unconditioned dharma of cessation not through deliberation. Regarding 'space', the name is established based on its actual entity. 'Void' (xu) and 'empty' (kong) are alternative terms for non-existence. Void means without physical form or matter; empty means without obstruction; hence it is called space (ākāśa). Regarding 'cessation through deliberation' (pratisaṃkhyā-nirodha), there are four interpretations: First, by means of the caitta of wisdom (prajñā-saṃkhyā), obstructions are severed and cessation is obtained; hence it is called cessation through deliberation. Therefore, the sūtras explain it as cessation through the condition of discernment. The Vibhāṣā also agrees with this explanation. Thus its text states: '"Deliberation" is wisdom, and "cessation" is the fruit of wisdom. Because cessation is obtained by relying on the deliberation of wisdom, it is called cessation through deliberation.' Question: Mindfulness functioning together [with wisdom] can sever defilements, whereas wisdom alone is incapable; for what reason does one speak exclusively of cessation through wisdom? Under the Tattvasiddhi, wisdom alone can effect cessation; under the Abhidharma and the Mahāyāna, the caitta of wisdom is primary, and hence it is spoken of exclusively. This sense distinguishes it from cessations [brought about by] other factors such as giving or morality. Second, cessation through the deliberation of unobstructed [paths] and liberation [paths] is called cessation through deliberation, distinguishing it from cessation through suppression. Third, cessation differentiated according to the specific categories of the four noble truths, the path of cultivation, and so forth, is called cessation through deliberation, as explained in the Vibhāṣā. Thus its text states: 'The cessation obtained through the patiences and cognitions regarding suffering, distinct from [those regarding] origin and the rest, is called cessation through deliberation.' Fourth, cessation according to the different grades of defilements is called cessation through deliberation, just as the nine grades of fetters of the desire realm are severed separately, and so on for all of them. Such is cessation through deliberation. Cessation not through deliberation (apratisaṃkhyā-nirodha) can be understood by reversing the preceding. Why are these called 'unconditioned' (asaṃskṛta)? There are two interpretations: First, explained in contrast to the four external characteristics of dharmas: dharmas such as form and mind are made (conditioned) by those four characteristics outside the dharmas; because the three such as space are unlike them, they are called unconditioned. Second, explained in contrast to the four characteristics inherent in the entity of dharmas: dharmas such as form and mind all have initial arising, next abiding, then alteration, and finally cessation; their accumulation and arising sequentially is termed 'conditioned'; because the three such as space lack that conditioning, they are called unconditioned. Such are the meanings of the names.