俱舍論疏 1.78

1.78

論「緣滅道諦至自當顯說」，釋伏難也。難云：身見等漏緣四諦生，因何唯苦、集諦名為有漏，非滅、道諦？答云：緣滅、道諦諸漏雖生，而不隨增，故非有漏。不隨增所以，指下當釋也。佛涅槃後五百年中，土火羅縛國法勝論師，造《阿毘曇心論》中云「若生煩惱，是聖說有漏。」至六百年，達磨多羅造《雜阿毘曇心論》，以生名濫，改云「若增諸煩惱，是聖說有漏。」此正其文，不正其義。《正理》云「云何隨眠共相應法及所緣境有隨增義？先軌範師作如是說：如城邑側有雜穢聚，糞、水、土等之所共成。於此聚中，由糞過失令成不淨，由水等力令糞轉增，更互相依皆甚可惡。是煩惱相應聚中，由煩惱力染心、心所，煩惱由彼勢力轉增，更互相依成雜穢污。此聚相續穢污漸增，亦令隨行生等成染。如猪、犬等居雜穢聚，生極眠樂，眠戲其中，糞穢所塗轉增不淨，後由猪等穢聚漸增。如是所緣自地有漏，由煩惱力有漏義成，彼後有能順煩惱力，令其三品相次漸增。」已上論文，釋自地有漏法猶如猪等，煩惱如塵，相應如水、土也。如清淨人誤墮穢聚，雖觸塵穢，而非所增，人亦無能增彼穢聚。如是無漏，異界地法，雖有亦被煩惱所緣，而彼相望互無增義。此緣無漏，異地隨眠，但相應有隨增理。准此故知，苦、集與漏更互相增。雖漏與境更互相增，然取增漏名為有漏，不取增境，以此正釋境能增漏名有漏故，即有能生亦能增漏，名為有漏。如沃壤田能生苗稼，亦令增盛，名為有苗；如醎塷田雖生其苗，不能增盛，名曰無苗、苦、集能生能增，故名有漏；滅、道雖生不增，名為無漏。然釋漏名有正有傍，下文釋漏有其多義：一、住義名漏，即留住之義，令諸有情留住生死；二、流義名漏，即流轉之義，令諸有情流轉生死。准上二釋，漏義即寬，流義即狹。漏即通其流義、住義；流即流義，不通住義。又流義是寬，通其傍順；漏即是狹，不通順流。此上二釋從喻立名。如堤塘漏水，望正流住而不違此喻。六根漏泄，煩惱即住生死，不順正流趣向涅槃。雖亦因業住其生死，若無煩惱，雖有諸業即不受故。煩惱名漏，非業名漏。《鞞婆沙》云「煩惱留住則定，行則不定。由如水漏穿破堤塘，傍流漂蕩則損苗稼。喻煩惱穿破六根之堤塘，漂蕩損善法之苗稼。雖此漏義兩釋不同，皆是正釋漏義，以正當漏名釋故。」《鞞婆沙論》更有四釋：漬義、主義、持義、醉義。漬義者，如種得漬則有芽生，眾生為結所瀆則有果報芽生。主義者，如人為主所鐶不得東西，眾生為結所鐶不越三界。將義者，譬如有人為鬼所將，不應說而說、不應作而作；眾生為結所持亦爾。醉義者，如人醉酒即無慚愧，眾生為結所醉亦爾。由惑具此義故，名之為漏。此四義釋亦得傍也。

The treatise says, "Taking the truths of cessation and the path as objects, up to: will be explained later on," which resolves a tacit objection. The objection is: since the contaminants (āsravas) such as identity-view arise taking the four truths as objects, why are only the truths of suffering and origination called contaminated (sāsrava), and not cessation and the path? The reply is: although the contaminants arise taking the truths of cessation and the path as objects, they do not increase in accordance with them; therefore, these are not contaminated. The reason they do not increase in accordance with them is indicated as to be explained below. Five hundred years after the Buddha's nirvāṇa, in the country of Tokhara, the treatise master Dharmatrāta [recte: Dharmasreṣṭhin / Dharmaśrī] composed the Abhidharmahṛdaya-śāstra, in which he said: "If it gives rise to defilements, the noble ones call it contaminated." When six hundred years had passed, Dharmatrāta composed the Saṃyuktābhidharmahṛdaya-śāstra, and because the term "gives rise to" was ambiguous, he changed it to say: "If it increases the defilements, the noble ones call it contaminated." This corrected the wording, but not the underlying meaning. The Nyāyānusāra says: "How do the anuśayas (latent tendencies) have the meaning of increasing in accordance with [their] associated dharmas and [their] cognitive objects? Ancient masters of the tradition have stated: It is like beside a town there is a heap of filth composed together of excrement, water, earth, and the like. Within this heap, through the defect of the excrement it becomes impure, and through the power of the water and so forth the excrement increases further; relying mutually upon one another, they are all utterly foul. In this heap associated with defilements, by the power of the defilements the mind and mental factors are stained, and the defilements increase further by their power; relying mutually upon one another, they become impure and defiled. The continuum of this heap gradually increases in filth, and it also causes the co-arising factors such as arising to become stained. It is like pigs, dogs, and the like dwelling in a heap of filth, finding supreme pleasure in sleeping and playing in its midst; smeared with excrement and filth, their impurity increases, and afterwards through the pigs and so forth the heap of filth gradually increases. In this way, contaminated [dharmas] of one's own stage taken as cognitive objects have their contaminated nature constituted by the power of the defilements; they then have the power to conform to the defilements, causing their three grades to increase gradually in succession." The passage cited above from the treatise explains that the contaminated dharmas of one's own stage are like the pigs and the like, the defilements are like the dust, and the associated factors are like the water and earth. It is like a pure person accidentally falling into a heap of filth: although touching the dust and filth, he is not what is increased [thereby], nor can the person increase that heap of filth. In this way, although anāsrava (uncontaminated) dharmas and dharmas of different realms and stages are also taken as cognitive objects by defilements, with respect to one another there is no sense of mutual increase. These anuśayas that take anāsrava or different stages as objects have the principle of increasing in accordance only by association. In accordance with this, one knows that suffering and origination and the contaminants mutually increase one another. Although the contaminants and their objects mutually increase one another, the term 'contaminated' is adopted because of increasing the contaminants, not because of increasing the objects; since it directly explains that an object's ability to increase contaminants is called contaminated, that which can both give rise to and increase contaminants is called contaminated. It is like fertile soil that can both produce sprouts and crops and make them flourish, which is called 'possessing sprouts'; like saline soil that, although producing sprouts, cannot make them flourish, which is called 'lacking sprouts'. Suffering and origination can both give rise to and increase them, hence they are called contaminated; cessation and the path, although [contaminants] arise [regarding them], do not increase them, hence they are called uncontaminated. However, in explaining the name 'contaminant' (āsrava), there are direct and secondary meanings. In the text below, the explanation of 'contaminant' has multiple meanings: First, it is named 'leak/contaminant' in the sense of 'remaining'—that is, the sense of staying behind, causing sentient beings to remain in saṃsāra. Second, it is named 'leak/contaminant' in the sense of 'flowing'—that is, the sense of transmigration, causing sentient beings to transmigrate in saṃsāra. Following the above two explanations, the meaning of 'contaminant' is broader, while the meaning of 'flow' is narrower. 'Contaminant' encompasses both the sense of flowing and the sense of remaining; 'flow' is only the sense of flowing and does not encompass the sense of remaining. Furthermore, the meaning of 'flow' is broad in that it extends to flowing along or sideways; 'contaminant' is narrow in that it does not extend to flowing along. These two explanations above establish their names based on metaphors. Like water leaking through a dike, with respect to the direct flow remaining, it does not contradict this metaphor. Leaking through the six sense-faculties, the defilements then remain in saṃsāra, not conforming to the direct flow toward nirvāṇa. Although one also remains in saṃsāra due to karma, if there are no defilements, then even though there are various karmas, one does not receive [rebirth]. Defilements are called 'contaminants', not karma. The Vibhāṣā says: "When defilements remain, there is certainty; when they move, there is uncertainty. Just as leaking water breaches a dike, drifting sideways it damages the sprouts and crops. This is a metaphor for defilements breaching the dike of the six sense-faculties, drifting and damaging the sprouts and crops of wholesome dharmas. Although these two explanations of the meaning of contaminant differ, both are direct explanations of the meaning of contaminant, because they explain it directly in accord with the name 'contaminant'." The Vibhāṣā-śāstra has another four explanations: the sense of steeping (soaking), the sense of mastery, the sense of seizing, and the sense of intoxication. 'The sense of steeping' means: just as when a seed is soaked a sprout arises, so when sentient beings are corrupted by fetters, the sprout of karmic retribution arises. 'The sense of mastery' means: just as a person constrained by a master cannot go east or west, so sentient beings constrained by fetters cannot transcend the three realms. 'The sense of seizing' means: like a person seized by a demon, who speaks what should not be spoken and does what should not be done; so it is also for sentient beings held by fetters. 'The sense of intoxication' means: just as an intoxicated person has neither shame nor conscience, so it is also for sentient beings intoxicated by fetters. Because afflictions possess these meanings, they are called contaminants. These four explanations of the meaning also attain secondary senses.