中觀論疏 8.8

8.8

「分別有四種」者，第二繫不繫門，正是梨耶。梨耶通持三界內外種子，持三界內種子即三界繫、持三界外種子即不繫。將《攝論》意釋之，太易也。依數義，得繩通漏無漏，漏則三界繫、無漏則不繫。依論義，假人亦通漏無漏，亦得有四：六道眾生是有漏人、三乘賢聖是無漏人。依曇無德，心通漏無漏，亦得有四。有人言：四種謂報生、威儀、工巧、變化四無記，今不失法是報無記也。正量部自有四無記：一根本無記、二自性無記、三有覆無記、四無覆無記。根本無記謂心王及心數也。自性無記者，除善惡色，餘無記身口色及外一切色也。有覆無記者，身邊二見及上二界煩惱也。無覆無記者，白淨無記也。此四攝數人四無記者，威儀、工巧、報生、變化此四中，心屬根本、色則屬自性，故為二無記攝。今依青目，明是不失法，三界繫及不繫，故云四種。所以通四種者，正量部云：隨起一念善惡則有不失法與之共起，令不失果。若起三界繫業，則有三界繫不失法，故不失法為三界繫。起無漏業亦有不失法與之共起，不失法名為不繫。問：不失法為三界繫可是無記，既稱不繫即是無漏，云何名無記耶？答：有人言此部立無記無漏故不妨也，例如薩婆多明一無為是無記而是無漏。《成論》明羅漢識想受三心是無記是無漏。今雖得於無漏名為無漏，而是無記，故不失法亦是無記。今謂正量部唯善惡業起有不失法，若無漏及餘法起但有至得、無不失法。而云分別有四者，上總唱無記耳，今廣汎分別，則三界業之不失法是無記。所持之業既三界繫，能持之法亦三界繫；若不繫者，此是至得，通三性也。所以然者，若不失法通繫不繫者，便應通斷不斷，下不應偏言見諦不斷、思惟所斷。而下偏言其斷、不言不斷，則知無記偏釋不失法，不釋至得也。《攝論》梨耶長觀是生死果報心、是有漏，而梨耶通三界內外，故通漏無漏，故有四種也。

"Distinguished, it is of four kinds": this is the second gate, of bound and unbound, which precisely refers to the ālaya. The ālaya comprehensively retains seeds both within and outside the three realms: retaining seeds within the three realms, it is bound to the three realms; retaining seeds outside the three realms, it is unbound. To interpret this with the purport of the Mahāyānasaṃgraha is extremely easy. According to the Abhidharma doctrine, the cord of attainment runs through the contaminated and uncontaminated: contaminated, it is bound to the three realms; uncontaminated, it is unbound. According to treatise doctrine, the nominal person also runs through contaminated and uncontaminated, and can likewise have four: sentient beings of the six destinies are contaminated persons; the worthy and noble ones of the three vehicles are uncontaminated persons. According to the Dharmaguptakas, the mind runs through contaminated and uncontaminated, and likewise can have four. Some say: the four kinds refer to the four indeterminates: retribution-born, comportment, craftsmanship, and transformation; here the inexhaustible dharma is the indeterminate of retribution. The Sāṃmitīya school has its own four indeterminates: 1. root indeterminate; 2. intrinsic indeterminate; 3. obscured indeterminate; 4. unobscured indeterminate. The root indeterminate refers to the primary mind and mental factors. The intrinsic indeterminate refers, aside from wholesome and unwholesome form, to the remaining indeterminate bodily and vocal form and all external forms. The obscured indeterminate refers to the two views of self and extreme, and the afflictions of the upper two realms. The unobscured indeterminate refers to pure indeterminate. These four subsume the four indeterminates of the Abhidharmikas: among the four—comportment, craftsmanship, retribution-born, and transformation—mind belongs to the root, and form belongs to the intrinsic; thus they are subsumed under these two indeterminates. Now, following Piṅgala, it is explained that it is the inexhaustible dharma, bound to the three realms and unbound; hence it says "four kinds." As for why it runs through the four kinds, the Sāṃmitīya school says: whenever a single thought of good or evil arises, an inexhaustible dharma arises together with it, preventing the fruit from being lost. If one gives rise to karma bound to the three realms, there is an inexhaustible dharma bound to the three realms; hence the inexhaustible dharma is bound to the three realms. If one gives rise to uncontaminated karma, an inexhaustible dharma also arises together with it, and this inexhaustible dharma is termed unbound. Question: That the inexhaustible dharma bound to the three realms is indeterminate may be so, but since it is called unbound, it is uncontaminated; how can it be called indeterminate? Answer: Some say that this school posits an indeterminate uncontaminated, so there is no contradiction—just as the Sarvāstivādins explain that one unconditioned dharma is indeterminate yet uncontaminated, and the Tattvasiddhi explains that an arhat's three minds of consciousness, conception, and feeling are indeterminate and uncontaminated. Here, although attaining the uncontaminated it is called uncontaminated, it is indeterminate; hence the inexhaustible dharma is also indeterminate. We now maintain that in the Sāṃmitīya school, the inexhaustible dharma exists only when good or evil karma arises; when uncontaminated and other dharmas arise, there is only attainment, not the inexhaustible dharma. As for saying "distinguished, it is of four kinds," above was merely a general declaration of "indeterminate"; now, distinguishing broadly, the inexhaustible dharma of karma in the three realms is indeterminate. Since the karma that is retained is bound to the three realms, the dharma that can retain it is also bound to the three realms; whereas what is unbound is attainment, which runs through the three natures. Why is this? If the inexhaustible dharma ran through bound and unbound, it should run through abandoned and unabandoned, and below it should not say specifically that it is unabandoned by the vision of the truths and abandoned by cultivation. Since below it specifically speaks of its abandonment and does not speak of its non-abandonment, we know that indeterminate specifically explains the inexhaustible dharma, not attainment. In the Mahāyānasaṃgraha, when the ālaya is viewed enduringly, it is the mind of saṃsāric retribution and is contaminated; yet because the ālaya runs through both within and outside the three realms, it runs through both contaminated and uncontaminated, and therefore has four kinds.