Chapter Ten: The Conditioned and the Unconditioned
第十章：有為與無為
10.1“Lokadhara, how are bodhisattva great beings highly skilled regarding conditioned and unconditioned phenomena? What means do they obtain regarding conditioned and unconditioned phenomena? Lokadhara, bodhisattva great beings discern and contemplate conditioned and unconditioned phenomena. [F.69.a]
10.1「持世，菩薩大士對於有為法和無為法如何能夠高度善巧？他們對於有為法和無為法獲得了什麼方便？持世，菩薩大士分別觀察有為法和無為法。」
10.2“How do they discern and contemplate conditioned phenomena? Conditioned phenomena are compounded and without experiencer. Conditioned phenomena are called conditioned phenomena because they are considered to be naturally arising and naturally categorized. Conditioned phenomena come about due to formations created by false causes and conditions. Why are conditioned phenomena naturally categorized? When formations are perceived through the condition of duality, they are labeled as conditioned phenomena. Conditioned phenomena are uncreated and free from a creator. Since they are naturally arising, they cannot be generated. Thus, they are called conditioned phenomena. Conditioned phenomena do not exist internally, externally, or somewhere in-between; they are not one or many. They arise from false imputation. They are nonexistent, since they have arisen through ignorance. Though they can be perceived due to formations, they are uncreated and nonarising. Therefore, they are called conditioned . Conditioned means being bound by marks, and the conditioned is taught for the sake of childish ordinary beings who are attached to mistaken perceptions. The wise, full of understanding and knowledge, do not observe them as conditioned phenomena or something understood to be conditioned phenomena. They are called conditioned phenomena because the wise do not categorize them. Why is this? How do the wise know and understand the features of the conditioned? The wise view all conditioned phenomena as being false, insubstantial, and without bondage. They see that they cannot be categorized. When they contemplate this, they are not attached to conditioned phenomena, and they do not appropriate conditioned phenomena. Why is this? Lokadhara, it is not the case that unconditioned phenomena exist separate from conditioned phenomena, or that conditioned phenomena exist separate from unconditioned phenomena, [F.69.b] for the characteristic of the thatness of the conditioned is the unconditioned. Why is this? There is nothing conditioned within the conditioned, and nothing unconditioned within the unconditioned. Still, so that mistaken beings can see and understand the characteristics of the conditioned, bodhisattvas teach and explain, saying, ‘This is conditioned,’ ‘This is unconditioned,’ ‘This is the characteristic of the conditioned,’ and ‘This is the characteristic of the unconditioned.’
10.2「菩薩如何分別觀察有為法？有為法是複合的、無有體驗者的。有為法之所以稱為有為法，是因為它們被認為是自然生起、自然分類的。有為法是由虛妄因緣所造的行而產生的。為什麼有為法被自然分類？當行透過二元對立的條件被認知時，它們就被標記為有為法。有為法是無為的、解脫於造作者的。既然它們自然生起，就不能被產生。因此它們稱為有為法。有為法不內、不外、不在中間存在；它們不是一或多。它們從虛妄分別而生。它們是無的，因為它們透過無明而生起。雖然它們可以透過行的條件被認知，但它們是無為的、無生的。因此它們稱為有為。有為是指被相所縛，有為是為了執著於邪想的愚癡凡夫而教導的。智者充滿智慧和般若，不將它們視為有為法或被理解為有為法之物。它們被稱為有為法是因為智者不將它們分類。為什麼如此？智者如何知道並理解有為的特性？智者將所有有為法視為虛妄的、無我的、無縛的。他們看到它們不能被分類。當他們這樣觀察時，他們不執著於有為法，也不把持有為法。為什麼如此？持世，無為法並非分離於有為法而存在，有為法也並非分離於無為法而存在，因為有為的真如之相就是無為。為什麼如此？有為中無有為，無為中無無為。然而，為了使顛倒的眾生能夠看到並理解有為的特性，菩薩教導並解釋說：『這是有為，』『這是無為，』『這是有為的特性，』『這是無為的特性。』」
10.3“What are the characteristics of the conditioned? They are arising, ceasing, and remaining and transitioning. What are the characteristics of the unconditioned? They are not arising, not ceasing, and not remaining or transitioning. It is in order to guide childish ordinary beings that the characteristics of the conditioned and the characteristics of the unconditioned are taught.
10.3「有為法的特性是什麼？是生、滅，以及住與異。無為法的特性是什麼？是無生、無滅，以及無住與無異。為了引導愚癡凡夫，才教導有為法的特性和無為法的特性。」
10.4“Lokadhara, conditioned phenomena have the characteristic of not arising, the characteristic of not ceasing, and the characteristic of not remaining or transitioning. Even though conditioned phenomena are said to remain and transition, they are unborn and free of marks. If there truly were unconditioned phenomena that had the three characteristics, the Blessed One would say, ‘These are the characteristics of arising, these are the characteristics of ceasing, and these are the characteristics of remaining and transitioning.’ However, when it was appropriate to speak definitively, Lokadhara, the Thus-Gone One has said, ‘All phenomena are free of marks.’ Lokadhara, if not arising had marks, if not ceasing had marks, and if not remaining or transitioning had marks, the Blessed One would say that the unconditioned truly has marks. However, Lokadhara, if the unconditioned had marks, it would not be unconditioned. It is when one teaches in terms of marks, or when one teaches childish ordinary beings for whom phenomena must be categorized, [F.70.a] that the conditioned is said to have three characteristics: arising, ceasing, and remaining and transitioning; and the unconditioned is said to have three characteristics: not arising, not ceasing, and not remaining or transitioning. Lokadhara, when someone knows and understands conditioned and unconditioned phenomena, for that person there is no arising, ceasing, or remaining and transitioning. Therefore, this is said to be the attainment of the unconditioned.
10.4「持世，有為法具有不生的特性、不滅的特性、不住不遷移的特性。雖然有為法被說為住和遷移，但它們是無生的，無相的。如果真的存在無為法具有三個特性，世尊應當說『這些是生的特性，這些是滅的特性，這些是住和遷移的特性』。然而，當應當作明確的教導時，持世，如來已經說過『一切法都是無相的』。持世，如果不生具有相，如果不滅具有相，如果不住不遷移具有相，世尊應當說無為法真的具有相。然而，持世，如果無為法具有相，它就不是無為法。當以相來教導時，或當為必須將法分類的愚癡凡夫來教導時，有為法被說為具有三個特性：生、滅和住遷移；無為法被說為具有三個特性：不生、不滅和不住不遷移。持世，當有人認知和理解有為法和無為法時，對那個人而言就沒有生、滅或住遷移。因此，這被說為是成就無為法。」
10.5“Lokadhara, arising and ceasing are seen and understood to mean the occurring of origination. If phenomena have no origination, they do not occur. If origination does not arise, it does not reverse course, and there is also no remaining or transitioning. Lokadhara, this is accurately seeing and understanding the thatness of the conditioned. One who accurately sees and understands this will not fall into the categories of arising, ceasing, and remaining and transitioning. Regarding conditioned and unconditioned phenomena, bodhisattvas think, ‘I do not consider conditioned phenomena to be joined together with unconditioned phenomena, or unconditioned phenomena to be joined together with conditioned phenomena.’ They also think, ‘The true characteristic of conditioned phenomena is the unconditioned itself.’ In this way they go beyond thinking. Not conceptualizing in terms of conditioned and unconditioned phenomena is itself unconditioned phenomenon. If one conceptualizes the conditioned and unconditioned, one cannot understand and know the unconditioned. If one eliminates all conceptuality, one understands and knows the unconditioned to be thatness. They understand the characteristic of observation, they eliminate all forms of observation, and they do not conceptualize in terms of categories or absence of categories. Lokadhara, these are bodhisattva great beings’ means with regard to conditioned and unconditioned phenomena. [F.70.b] By not observing either conditioned or unconditioned phenomena, they are free from attachment and grasping.”
10.5「持世，生滅被看作並理解為集的發生。如果法沒有集，它們就不會發生。如果集不生起，它就不會反轉，也就沒有住異。持世，這是準確地看見並理解有為法的真如。準確地看見並理解這一點的人不會落入生、滅、住異的分類中。關於有為法和無為法，菩薩心想：『我不認為有為法與無為法結合在一起，或無為法與有為法結合在一起。』他們也心想：『有為法的真實特性就是無為法本身。』如此他們超越了思考。不以有為法和無為法的概念來思維，這本身就是無為法。如果有人對有為和無為進行概念化，就無法理解和認識無為法。如果有人消除所有的概念性思維，就會理解並認識無為法為真如。他們理解觀察的特性，消除所有形式的觀察，不以分類或無分類的方式進行概念化。持世，這些是菩薩大士關於有為法和無為法的方便。不觀察有為法或無為法，他們就能解脫執著和取。」
10.6This was the tenth chapter: “The Conditioned and the Unconditioned.”
10.6（結尾）