大乘百法明門論開宗義記 1.34

1.34

論。一虛空二擇滅三非擇滅四不動五想受滅六真如　開曰。此依教辨列也。此六無為唯識不具。今引諸論共釋之云。言虛空者。無障礙義。小乘唯約無色所顯。故俱舍云。虛空但為無礙為性。由無障故色於中行。雜集瑜伽大同俱舍。大乘通約五蘊無說。故般若經佛地論云。五蘊無處說為虛空。不能礙物故名為虛。無色等故說之為空。虛即是空持業釋也。言擇滅者。是離繫義。婆沙論云。擇者是慧。滅是彼果。擇所得滅故名擇滅。此中滅果有其二種　一由惑盡。故集論云。是離繫果者永害隨眠故。五蘊論云。由煩惱對治故諸蘊畢竟不生。顯揚論云。有漏諸行畢竟不起。二由理顯。故唯識論。滅諸煩惱究竟證會故云擇滅。擇之滅故依主釋也。非擇滅者。非離繫義。婆沙論云。不由擇慧名非擇滅。非擇果故。此非擇果亦有二義。一惑自不生。故集論云。是非離繫者不永害隨眠故。俱舍論云。永害當生得不因擇。但由緣闕名非擇滅。二理性自顯。故唯識云。不由擇力本性清淨。非擇之滅依主釋也。言不動者。不變異義。總攝三受分為二種。苦樂二受名為變異。聖人無漏斷此種子得第四定。由斷彼故所得無為苦樂不行。名為不動。雖初靜慮分得此定。以未盡故而不立也。故集論云。謂離遍靜欲未離上欲苦樂滅無為。不動二字則非六釋。如言無貪無離合故。想受滅者。即滅盡定。由觀無漏為加行入。已此無漏觀不斷變異捨所得無為想受不行。名想受滅。故集論云。以離第三無所有欲。由止息想作意為先。諸不恒行心心所法恒行一分心心所滅所得無為。由想受滅得無為故。滅屬想受。想受即滅。滅屬無為。想受之滅。持業依主二釋皆通。言真如者。無虛妄義。唯識等云。真謂真實。如為如常。表無變易故名真如。又集論云。何故無為名為真如。由彼自性無變異故。真即是如持業釋也。若以六名對無為者。虛空即無為等皆持業釋也。此六無為皆是假立。以此無為有二體故。一依識變假施設有。謂曾聞說虛空等名。隨分別有虛空等相數習力故。心等生時似虛空等無為相現。此所現相前後相似無有變易。假說為常。似常住故立無為相。二依法性假施設有。謂空無我所顯真如。有無俱非心言路絕。與一切法非一異等。是法理故名為法性。離諸障礙故名虛空。斷障證會故名擇滅。本性清淨名非擇滅。苦樂受滅名為不動。想受不行名想受滅。真如亦是假施設名。遮撥為無故說為有。遮執為有故說為空。勿為虛幻故說為實。理非妄例故名真如。故六無為皆是假有。離心真如不可得故。若依識變可有別體。能熏成種後起相故。若依法性皆但假名。依法性理義施設故。若識變者皆依他起。以所變相從因生故。依真立者皆圓成實。以依真如義所說故。除此餘說皆計所執。是有無等四種謗故。若識所變可通三性。隨三性心所變起故。依真立者准是善性。以真唯是善淨性故。識所變者可說周遍。依諸色體無礙相故。依真立者非遍不遍。遍與不遍皆無障故。此與五蘊不相攝者。以非聚集蘊積法故。而於法界法處攝者。有生長門種族義故。更有別義如理應思。

The treatise says: "1. Space, 2. cessation through deliberation, 3. cessation not through deliberation, 4. imperturbability, 5. cessation of conception and feeling, 6. suchness." The Elucidation says: This is the detailed list according to the teaching. These six unconditioned [dharmas] are not explained in detail in the Vijñaptimātratāsiddhi; here we cite various treatises to explain them together. "Space" (ākāśa) means unobstructedness. The Hīnayāna explains it solely in terms of what is revealed by the absence of form; thus the Abhidharmakośa says: "Space has only non-obstruction as its nature; because there is no obstruction, form moves within it." The Abhidharmasamuccaya and the Yogācārabhūmi largely agree with the Abhidharmakośa. The Mahāyāna explains it broadly in terms of the absence of the five aggregates; thus the Prajñāpāramitā Sūtra and the Buddhabhūmiśāstra say: "The absence of the five aggregates is called space. Because it cannot obstruct objects, it is called empty; because it lacks form and so on, it is called void." "Empty" is itself "void," a karmadhāraya compound. "Cessation through deliberation" (pratisaṃkhyā-nirodha) means separation from bondage. The Mahāvibhāṣā says: "Deliberation is wisdom; cessation is its fruit. Because it is the cessation obtained through deliberation, it is called cessation through deliberation." Here, the fruit of cessation has two aspects: 1. due to the exhaustion of afflictions, as the Abhidharmasamuccaya says: "That which is the fruit of separation from bondage is due to permanently eradicating the latent predispositions"; the Pañcaskandhaka says: "Due to the antidote to the defilements, the aggregates ultimately do not arise"; the Prakaraṇāryavācā says: "Conditioned phenomena with defilement ultimately do not arise"; 2. due to the revelation of principle; thus the Vijñaptimātratāsiddhi says: "Because one extinguishes all afflictions and ultimately realizes and converges with [principle], it is called cessation through deliberation." It is the cessation of deliberation, a tatpuruṣa compound. "Cessation not through deliberation" (apratisaṃkhyā-nirodha) means not [being the fruit of] separation from bondage. The Mahāvibhāṣā says: "Because it is not by means of deliberative wisdom, it is called cessation not through deliberation, for it is not the fruit of deliberation." This non-deliberative fruit also has two meanings: 1. afflictions naturally do not arise, as the Abhidharmasamuccaya says: "It is non-separation from bondage because it does not permanently eradicate the latent predispositions"; the Abhidharmakośa says: "The permanent obstruction of what would otherwise arise is obtained not through deliberation, but solely due to a lack of conditions, hence it is called cessation not through deliberation"; 2. the nature of the principle is intrinsically manifest; thus the Vijñaptimātratāsiddhi says: "Not due to the power of deliberation, its original nature is pure." It is the cessation of non-deliberation, a tatpuruṣa compound. "Imperturbability" (āniñjya) means non-alteration. Synthesizing the three feelings, they are divided into two kinds: the two feelings of pain and pleasure are called alteration. When a noble one without defilements severs their seeds and attains the fourth dhyāna, due to severing them, the unconditioned [state] obtained wherein pain and pleasure do not function is called imperturbability. Although this concentration is partially attained in the first dhyāna, because it is not complete there, it is not established [as an unconditioned dharma]. Thus the Abhidharmasamuccaya says: "It refers to the unconditioned [state] of the cessation of pain and pleasure upon detachment from desire for the entirety of purity, while not yet detached from higher desire." The two characters for "imperturbability" do not belong to the six compound types; like saying "non-greed" (alobha), there is no separation or combination. "Cessation of conception and feeling" (saṃjñāvedayitanirodha) is the concentration of cessation. Having entered it with the undefiled contemplation as the preliminary practice, through this undefiled contemplation one severs alteration; the unconditioned [state] obtained wherein conception and feeling do not function upon abandoning them is called the cessation of conception and feeling. Thus the Abhidharmasamuccaya says: "By detachment from the desire of the third [immaterial realm, namely] nothingness, preceded by the mental application of the conception of tranquil cessation, it is the unconditioned [state] obtained upon the cessation of all non-constant minds and mental factors and one portion of constant minds and mental factors." Because the unconditioned is obtained through the cessation of conception and feeling: if cessation belongs to conception and feeling, conception and feeling are themselves cessation [karmadhāraya]; if cessation belongs to the unconditioned, it is the cessation of conception and feeling [tatpuruṣa]; both karmadhāraya and tatpuruṣa compounds apply. "Suchness" (tathatā) means non-falsehood. The Vijñaptimātratāsiddhi and other texts say: "True means real; thus means eternally so; because it indicates the absence of change, it is called suchness." Also, the Abhidharmasamuccaya says: "Why is the unconditioned called suchness? Because its intrinsic nature is without alteration." That which is true is itself thus, a karmadhāraya compound. If the six names are contrasted with "unconditioned," "space is itself unconditioned" and so forth are all karmadhāraya compounds. These six unconditioned [dharmas] are all conventionally designated, because these unconditioned dharmas have two entities: 1. They are conventionally designated based on consciousness-transformation. That is, having previously heard the names "space" and so forth, in accordance with discrimination there are the marks of space and so forth; by the force of repeated habituation, when the mind and so forth arise, an unconditioned image resembling space and so forth appears. This appearing image is similar from earlier to later without alteration; it is conventionally called eternal; because it resembles the permanent, the mark of the unconditioned is posited. 2. They are conventionally designated based on the nature of dharmas (dharmatā). That is, the suchness revealed by emptiness and selflessness, which is neither existent nor non-existent, beyond the paths of mind and speech, neither one nor different from all dharmas; because it is the principle of dharmas, it is called the nature of dharmas. Because it is free from all obstructions, it is called space. Because one severs obstacles and realizes and converges with it, it is called cessation through deliberation. Because its original nature is pure, it is called cessation not through deliberation. The cessation of the feelings of pain and pleasure is called imperturbability. The non-functioning of conception and feeling is called the cessation of conception and feeling. Suchness is also a conventionally designated name: to refute the denial of its existence, it is said to exist; to refute grasping onto it as existent, it is said to be empty; lest it be taken as an illusion, it is said to be real; because the principle is not comparable to falsehood, it is called suchness. Therefore, the six unconditioned [dharmas] are all conventionally existent, for apart from mind and suchness, they cannot be found. If based on consciousness-transformation, they may have distinct entities, because they can perfume and form seeds, subsequently producing images. If based on the nature of dharmas, they are all merely conventional designations, designated conceptually on the basis of the principle of the nature of dharmas. If transformed by consciousness, they are all dependent (paratantra), because the transformed images arise from causes. If established based on the true, they are all thoroughly established (pariniṣpanna), because they are stated based on the meaning of suchness. What is stated outside of these is all imaginary (parikalpita), because they are the four kinds of slander, such as existence and non-existence. If transformed by consciousness, they can encompass the three natures, because they are transformed and arisen in accordance with minds of the three natures. If established based on the true, by analogy they are of the wholesome nature, because the true is exclusively of a wholesome, pure nature. That which is transformed by consciousness may be said to be all-pervading, because it is based on the unobstructed mark of all physical entities. That which is established based on the true is neither pervading nor non-pervading, because both pervading and non-pervading are unobstructed. The reason these are not subsumed under the five aggregates is that they are not dharmas of accumulation or aggregation; but the reason they are subsumed under the realm of phenomena (dharmadhātu) and the base of phenomena (dharmāyatana) is that they possess the meaning of the gate of growth and of lineage (gotra). Further distinct meanings should be considered according to principle.