成唯識論述記 5.702

5.702

述曰：彼若救言：「雖無先時善等之位有煩惱俱生，由漏種子隨遂善等種故，善等種成有漏」者，不然，勿學無漏心，亦成有漏故。無漏種子俱亦有漏種逐，無漏之法不成有漏，有漏善等種如何成有漏？我大乘宗，無漏不與現行煩惱我執俱故。雖有種逐，無漏之法不成有漏，有漏善等與此相違，故成有漏，汝宗如何善等成有漏？問：如《對法》云，漏所縛者，有漏善法；漏所隨者，即餘地法；漏隨順者，決擇分善等，彼豈皆與漏俱起，故名有漏耶？為答此等疑。

The Commentary states: If they rescue their position by saying, "Although previously in the state of wholesome [minds] and so forth there were no defilements arising together, because sāsrava seeds accompany the wholesome seeds and so forth, the wholesome seeds and so forth become sāsrava," this is not correct, lest the anāsrava mind of a trainee (śaikṣa) would also become sāsrava. Co-occurring with anāsrava seeds, sāsrava seeds also follow along; yet anāsrava phenomena do not become sāsrava—how then could sāsrava wholesome seeds and so forth become sāsrava? In our Mahāyāna tradition, anāsrava does not co-occur with active defilements or ātmagrāha. Although there are seeds following along, anāsrava phenomena do not become sāsrava; sāsrava wholesome states and so forth are contrary to this, and therefore become sāsrava. In your school, how do wholesome states and so forth become sāsrava? Question: As the Abhidharma-samuccaya says, "that which is bound by defilements" is sāsrava wholesome phenomena; "that which is accompanied by defilements" is phenomena of the other stages; "that which accords with defilements" is the wholesome roots leading to penetration (nirvedhabhāgīya) and so forth—do all of these arise together with defilements and are therefore called sāsrava? To answer these doubts: