翻譯名義集 5.92

5.92

【僧柯慄多弭】此云有為。《大品》云：「一者、有為法相，謂十八空智，乃至八聖道智，十力、四無所畏，世間法、出世間法等。二者、無為法相，無生無滅，無住無異，無垢無淨，無增無減，諸法自性。」《大論》釋曰：「有為法相，是作相。先無今有，已有還無故。與上相違，即無為法相。然此二法，若約相即，如《般若》云：『佛告善現：不得離有為，說無為；不得離無為，說有為。』」（《宗鏡》云：「或事理相即亦得，此理是成事之理，此事是顯理之事。」）若約俱立，如《華嚴》云：「於有為界，示無為理，不滅有為之相（《宗鏡》云：『或理事不即亦得，以全理之事，非理能依，非所依不壞俗諦故。』）；於無為界，示有為之法，不壞無為之性（《宗鏡》云：『以全事之理，非事所依，非能依，不隱真諦故。若約俱泯。』）。」《道智經》云：「所謂一心本法，非有為故，能作有為；非無為故，能作無為。」

[Saṃskṛtam] This is translated as conditioned (saṃskṛta). The Pañcaviṃśati states: 'First, the characteristics of conditioned dharmas: namely the wisdom of the eighteen kinds of emptiness, up to the wisdom of the eightfold noble path, the ten powers, the four fearlessnesses, worldly dharmas, supramundane dharmas, and so forth. Second, the characteristics of unconditioned dharmas: neither arising nor ceasing, neither abiding nor altering, neither defiled nor pure, neither increasing nor decreasing, the self-nature of all phenomena.' The Great Treatise explains: 'The characteristics of conditioned dharmas are characteristics of made things. Formerly non-existent and now existing, having existed and returning to non-existence. Contradicting the above are the characteristics of unconditioned dharmas. However, regarding these two dharmas, if considered in terms of mutual identity, as the Prajñā states: "The Buddha told Subhūti: One cannot explain the unconditioned apart from the conditioned; one cannot explain the conditioned apart from the unconditioned."' (The Mirror of the Source says: 'Or it is also permissible that phenomena and principle are mutually identical; this principle is the principle that completes phenomena, and these phenomena are the phenomena that reveal principle.') If considered in terms of both being established, as the Avataṃsaka states: 'In the realm of the conditioned, showing the principle of the unconditioned without extinguishing the characteristics of the conditioned (The Mirror of the Source says: 'Or it is also permissible that principle and phenomena are not identical, because phenomena completely grounded in principle are not that which depends on principle, and that which is not dependent does not destroy conventional truth.'); in the realm of the unconditioned, showing conditioned phenomena without destroying the nature of the unconditioned (The Mirror of the Source says: 'Because principle completely grounded in phenomena is not the support of phenomena, and that which is not the support does not obscure the ultimate truth. If considered in terms of both being eliminated...').' The Daaozhi jing says: 'What is called the fundamental dharma of the one mind, because it is not conditioned, can produce the conditioned; because it is not unconditioned, can produce the unconditioned.'