成唯識論掌中樞要 2.216

2.216

應斷之法者，〈五十九〉說：從彼相應及所緣故，煩惱可斷。所以者何？對治道生，煩惱不起，得無生法，是故說名斷彼相應。相應斷已，不復緣境。故從所緣，亦說名斷。然〈六十五〉說：由五相故，建立有漏。一、由事故；二、隨眠故；三、相應故；四、所緣故；五、生起故。云何有漏法事？謂清淨內色及彼相依、不相依外色。若諸染污心、心所，若善、若無記心、心所等。此有漏法隨其所應，由餘四相說名有漏，謂隨眠故等。若於清淨諸色及於如前所說一切心、心所中煩惱種子未害、未斷，說名隨眠，亦名麁重。若彼乃至未無餘斷，當知一切由隨眠故，說名有漏。此中意說，於清淨色，若染、善、無記心、心所等由諸煩惱所有種子未害、未斷，即此種子說名隨眠，亦名麁重。故由隨眠，說名有漏。於此心所，若染污心、心所由相應故，說名有漏，與彼俱故。若諸有事，若現量所行，若有漏所生，增上所起，如是一切有漏所緣故，說名有漏。此中現在，名為有事；過去、未來，名非有事。即現在中，若依清淨色識所行，名現量所行。此意即五識及俱意所緣五塵，名現量所行。若餘所行名非現量所行。若內諸處增上生起一切外處，名有漏所生增上所起，即第八識等所變外處。或雖現量所行，非所緣故，成有漏，謂一切定心境界等。故復第三重言：有漏所生增上所起唯在五、六、八識所緣五塵。唯彼所緣，當知有漏。所以者何？若緣去、來起諸煩惱，過去、未來非有事故，不由所緣，說名有漏。若現在事非現量所行，如清淨色及一切染污善、無記心、心所，彼亦非煩惱所緣故，說名有漏。但由自分別所起相起諸煩惱，非彼諸法為此分明所行境故。准此唯有五境現在本、影二塵名所緣有漏，餘一切非。由生起故成有漏者，謂諸隨眠未永斷故，順煩惱境現在前故，於彼現起不如理作意故，由此因緣，諸所有法正生、已生、或復當生，如是一切由生起故，說名有漏。又從一切不善煩惱諸異熟果及異熟果增上所引外事，生起如是一切亦生起故，說名有漏。乃至廣說生起有漏之相，正生者漏俱，當生者引起，已生者間生，並相應、所緣，合有五例。此說有漏雖五相殊，論其斷門，正對治斷，莫過二種：親、疎二種皆所緣縛，故論說：斷莫過二種。今說義別，親、疎有異，故有現量所行等異。若不爾者，第七緣第八，應不名藏，能緣斷故，說所緣斷。由此但應如此中說。又解彼二斷者，隨轉理門。今據實義，故說有漏有其五相，然諸有漏略為五例：第一，人、天外五塵，唯由一所緣縛名有漏。不在內故，非漏俱。第二，善趣五根、內塵，由二成有漏，謂所緣、漏俱。以在內故，其不善業外塵亦二：一、所緣；二、漏引。第三除惡趣果。餘無覆無記心、心所由三緣：一、所緣，如第七緣八等類；二、漏俱；三、間生，惡趣內五根、四塵亦由三緣，謂所緣、漏俱、漏引。第四善心、心所由四緣，謂所緣、漏俱、間生、漏引。其惡趣果無覆無記心、心所亦四，由不善有漏之所引故。第五一切染污心、心所由五緣，謂所緣、漏俱、間生、漏引、相應。大乘相應、所緣二縛與小乘異。漏體謂煩惱及隨。八識、遍行、別境、不定四性是無記，與善十一相應，名善；其心、心所與煩惱及隨煩惱俱名染心、心所；其煩惱及隨自性斷法，其俱識等相應名斷，即染一切心、心所皆相應斷。餘不染法是所緣斷，疎所緣通一切有故。論文中自性斷者即染心、心所；離緣彼煩惱者，即親、疎二所緣；雜彼煩惱者，謂俱生雜、引生雜、間生雜三種雜也。由此應分別。第八識能緣善趣二義：一、所緣；二、漏俱。惡趣有三：加漏引。第八現行相分，隨善、惡趣亦爾。然諸種子相分隨諸現行，分別具義。外塵不爾。

Regarding the dharmas to be abandoned, Fascicle 59 says: 'From their association and from their cognitive objects, the afflictions can be abandoned. Why? When the antidote path arises, afflictions do not arise and the state of non-arising of dharmas is attained; therefore it is said that their association is severed. When association has been severed, they no longer cognize the objective realm. Therefore, on account of the cognitive object, they are also said to be abandoned.' However, Fascicle 65 states: 'Through five characteristics, [dharmas] with outflows (sāsrava) are established: first, by entity (vastu); second, by latency (anuśaya); third, by association (saṃprayoga); fourth, by cognitive object (ālambana); fifth, by arising (utpatti). What is the entity of dharmas with outflows? It refers to internal pure form, and external form dependent or independent of that, as well as defiled minds and mental factors, and wholesome or indeterminate minds and mental factors. These dharmas with outflows are called sāsrava by the other four characteristics as appropriate, namely by latency, and so on. If in pure forms and in all the minds and mental factors described above, the seeds of afflictions are neither harmed nor severed, they are called latencies, and also called crudities (dauṣṭhulya). Until they are severed without remainder, know that all are called sāsrava by virtue of latency.' The meaning here is: regarding pure form, and defiled, wholesome, or indeterminate minds and mental factors, because all the seeds of afflictions are neither harmed nor severed, these seeds themselves are called latencies, and also called crudities; therefore, on account of latency, they are called sāsrava. Among these mental factors, defiled minds and mental factors are called sāsrava on account of association, because they are coexistent with them. As for entities that are the domains of direct perception (pratyakṣa), born of sāsrava, or generated by predominant influence: because all such are cognitive objects of sāsrava, they are called sāsrava. Here, the present is called 'entity'; the past and future are called 'non-entity.' Among the present, what is the domain of consciousness relying on pure form is called 'domain of direct perception.' This means the five dusts (sense objects) cognized by the five consciousnesses and their concomitant mental [consciousness] are called the domain of direct perception; other domains are called non-domains of direct perception. When external sense-fields arise through the predominant influence of the internal sense-fields, they are called 'born of sāsrava and generated by predominant influence,' which are the external sense-fields transformed by the eighth consciousness and so on. Or, although they are domains of direct perception, they become sāsrava not through being cognitive objects [of afflictions], such as the objective realms of all meditative minds; therefore, it is stated a third time: 'Born of sāsrava and generated by predominant influence' is only in the five dusts cognized by the fifth, sixth, and eighth consciousnesses. Know that only these cognitive objects are sāsrava. Why? If afflictions arise cognizing the past and future, because past and future are not entities, they are not called sāsrava by virtue of the cognitive object. If present entities are not the domain of direct perception, such as pure form and all defiled, wholesome, and indeterminate minds and mental factors, they are also not called sāsrava because of being cognitive objects of afflictions, but because afflictions arise through the images produced by one's own conceptualization, not because those dharmas are the distinctly cognized domain here. According to this, only the two dusts, original and reflected image, of the present five sense-fields are sāsrava by virtue of cognitive object; all others are not. Regarding becoming sāsrava by virtue of arising: because latencies are not yet eternally severed, objects conducive to afflictions are present before one, and improper attention (ayoniso-manaskāra) is actively aroused toward them, through these conditions, whatever dharmas are presently arising, have already arisen, or will arise—all such are called sāsrava by virtue of arising. Moreover, arising from all vipāka fruits of unwholesome afflictions and external entities induced by the predominant influence of vipāka fruits—all such are also called sāsrava by virtue of arising. Down to the extensive exposition of the characteristics of arising sāsrava: presently arising is coexistent with outflows; to arise is induced; already arisen is inter-arising; together with association and cognitive object, there are five cases in all. Although sāsrava is distinguished into five characteristics here, discussing the door of abandonment, direct antidotal abandonment does not exceed two kinds: both direct and indirect kinds are fettered by the cognitive object, so the treatise says: abandonment does not exceed two kinds. Now we explain different meanings: direct and indirect differ, hence there are differences such as domain of direct perception. If it were not so, when the seventh [consciousness] cognizes the eighth, the latter should not be called the storehouse; because the cognizing subject is severed, the cognized object is said to be severed. Therefore, it should only be stated as here. Another explanation says that these two abandonments follow the provisional guiding methodology (anuvṛtti-yukti-dvāra). Now based on the real meaning, sāsrava is said to have five characteristics. However, all sāsrava are briefly categorized into five cases: First, the external five dusts of humans and devas are called sāsrava solely through the single fetter of the cognitive object; because they are not internal, they are not coexistent with outflows. Second, the five sense faculties and internal dusts of the good destinies become sāsrava through two: namely, cognitive object and coexistent with outflows; because they are internal. The external dusts of unwholesome karma are also through two: first, cognitive object; second, induced by outflows. Third, excluding the fruits of the bad destinies, the remaining non-obscured indeterminate minds and mental factors are through three conditions: first, cognitive object, such as the seventh cognizing the eighth, etc.; second, coexistent with outflows; third, inter-arising. The internal five faculties and four dusts of the bad destinies are also through three conditions: namely, cognitive object, coexistent with outflows, and induced by outflows. Fourth, wholesome minds and mental factors are through four conditions: namely, cognitive object, coexistent with outflows, inter-arising, and induced by outflows. The non-obscured indeterminate minds and mental factors that are the fruits of the bad destinies are also through four, because they are induced by unwholesome sāsrava. Fifth, all defiled minds and mental factors are through five conditions: namely, cognitive object, coexistent with outflows, inter-arising, induced by outflows, and association. The two fetters of association and cognitive object in the Mahāyāna differ from those in the Hīnayāna. The essence of outflows refers to the primary and secondary afflictions. The eight consciousnesses, omnipresent, specific, and indeterminate factors—their four natures are indeterminate; when associated with the eleven wholesome factors, they are called wholesome; minds and mental factors that coexist with afflictions and secondary afflictions are called defiled minds and mental factors. The afflictions and secondary afflictions are dharmas abandoned by self-nature (svabhāva-prahāṇa); the concomitant consciousnesses and so forth are abandoned by association (saṃprayoga-prahāṇa)—that is, all defiled minds and mental factors are abandoned by association. The remaining non-defiled dharmas are abandoned by cognitive object (ālambana-prahāṇa), because the indirect cognitive object pervades all existents. In the treatise text, 'abandonment by self-nature' refers to defiled minds and mental factors; 'separating from the afflictions that cognize them' refers to the two cognitive objects, direct and indirect; 'intermingled with those afflictions' refers to three kinds of intermingling: co-arising intermingling, induced-arising intermingling, and inter-arising intermingling. One should distinguish accordingly. The eighth consciousness cognizes the good destinies through two meanings: first, cognitive object; second, coexistent with outflows. In the bad destinies there are three: adding induced by outflows. The active image-part of the eighth consciousness is likewise according to the good and bad destinies. However, the image-parts of all seeds are differentiated in full meaning according to all active dharmas. External dusts are not like this.