中觀論疏 8.8

8.8

"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.