法華玄贊義決 1.98

1.98

言諸漏已盡釋名者，《俱舍》云稽留有情久住生死，或令流轉於生死中，從有頂天至無間獄，由彼相續於六瘡門，泄過無窮故名為漏。世親菩薩述經部云：若善釋者，於諸境界流注相續泄過不絕，故名為漏。若准《大乘雜集》第六云：令心連注流散不絕，故名為漏。此復云何？依外門流注，故立欲漏；依內門流注，故立有漏；依彼二所依門流注，故無明漏。令心連注流散不絕是漏義。解云：於境泄過立以漏名，但得小乘之糟粕，失大乘之淳粹。出漏體中，有云《瑜伽》六十四無明漏，唯取惡見所依無明為無明漏，故彼論云，略由五相立助解脫欲無明漏：一有想論門生起無明，二無想論門生起無明，三非有想非無想論門生起無明，四由斷見論門生起無明，五由現法涅槃論門生起無明。以此文證，唯取分別。又但取見所依無明者不爾，此且依欲界三求門說不有唯言不爾，上略無明非漏故，如疏釋大乘盡理故。《瑜伽》八十九云：諸欲界繫一切煩惱，唯除無明說名欲漏，諸色無色二界所繫，一切煩惱唯除無明說名有漏。於彼三界所有無智，總攝為一立無明漏。若一切有《俱舍》頌云：欲煩惱并纏，除癡名欲漏，有漏上二界唯煩惱，除癡無記同內門定地，故合一。無明諸有本故，別為一漏。然纏中除惛沈、掉舉，《婆沙》云：彼界纏小不自在故。准《品類足論》及經部宗，即加此二。然准二宗，三界煩惱三漏攝盡。經中復云無復煩惱者，二釋如疏，非前三漏攝，或不盡更言無復餘。有釋言，前之三漏攝取不盡故，更言無復煩惱，深為大妄。

Regarding the explanation of the name "all contaminations having ended" (āsravakṣīṇa): the Kośa states that they detain sentient beings to dwell long in saṃsāra, or cause them to transmigrate within saṃsāra from the Peak of Existence Heaven down to the Avīci Hell; because their continuity constantly leaks faults through the six wound-gates, they are called contaminations (āsrava). Bodhisattva Vasubandhu, articulating the Sautrāntika view, states: "If one explains it well, because faults continually stream and leak without interruption toward all sensory objects, they are called contaminations." If based on the sixth fascicle of the Mahāyāna-abhidharmasamuccaya, it states: "Because they cause the mind to continuously stream and scatter without interruption, they are called contaminations." What does this mean? Based on streaming through the external faculties, the contamination of desire (kāmāsrava) is established; based on streaming through the internal faculties, the contamination of existence (bhavāsrava) is established; based on streaming through the basis of both, the contamination of ignorance (avidyāsrava) is established. Causing the mind to continuously stream and scatter without interruption is the meaning of contamination. The explanation says: establishing the name "contamination" by leaking faults toward sensory objects captures only the dregs of the Hīnayāna and misses the purity of the Mahāyāna. In identifying the essence of contamination, some say that in fascicle sixty-four of the Yogācāra[-bhūmi], the contamination of ignorance takes only the ignorance upon which wrong views rely as the contamination of ignorance; thus that treatise states that the contamination of ignorance aiding desire is established briefly through five aspects: first, the ignorance arising from the door of theories positing ideation; second, the ignorance arising from the door of theories positing non-ideation; third, the ignorance arising from the door of theories positing neither-ideation-nor-non-ideation; fourth, the ignorance arising from the door of theories positing annihilationism; fifth, the ignorance arising from the door of theories positing nirvāṇa in the present life. Based on this textual evidence, it takes only the conceptualized [ignorance]. Furthermore, saying that it takes only the ignorance upon which views rely is not correct; this is merely spoken on the basis of the three pursuits in the desire realm, without the word "only." If it were not so, the higher subtle ignorance would not be a contamination, which would fail, as the commentary explains the Mahāyāna fully in accord with principle. Yogācāra fascicle eighty-nine states: "All afflictions bound to the desire realm, excluding only ignorance, are called the contamination of desire; all afflictions bound to both the form and formless realms, excluding only ignorance, are called the contamination of existence. All unknowing in those three realms is collectively subsumed as one and established as the contamination of ignorance." According to the Sarvāstivāda Kośa verse: "Desire afflictions together with entanglements, excluding delusion, are called the contamination of desire; the contamination of existence consists of afflictions only in the two upper realms, excluding delusion; being indeterminate and sharing the internal domain of the concentration realms, they are united as one. Because ignorance is the root of all existences, it separately forms one contamination." However, among the entanglements, torpor and restlessness are excluded; the Vibhāṣā states: "The entanglements of those realms are minor and not autonomous." Based on the Prakaraṇapāda and the Sautrāntika school, these two are added. Yet based on both schools, the afflictions of the three realms are completely subsumed by the three contaminations. When the sūtra further states "having no further afflictions," the two explanations are as in the commentary: they are not subsumed by the former three contaminations, or, [the three contaminations] being exhaustive, it further states that there are no remaining ones. Some explain that because the former three contaminations do not completely subsume them, it further states "having no further afflictions"; this is profoundly erroneous.