成唯識論了義燈 2.101

2.101

第一師難云：若爾，何故《大方廣陀羅尼》云：若有犯重，猶在伽藍者名賊住，及受他施一菓子，必墮地獄。文殊問言：云何得生無罪耶？佛為說呪，誦此呪者，戒還清淨。若總捨者，何言還清淨？故知犯重有輕重，不可全判皆為捨、不捨，所以戒經言：如前後亦如是，應具檢上引所有經文，無漏律儀。小乘若見斷對治，唯色界六地，若次第人，唯初近分，若超越人，於六地中，俱得入見，修道無漏，雖通九地，然於無色，不立無漏及定律儀，以隔界故，無防欲非故不立也。若大乘中見道無漏，色界通五地入，大乘見道依第四靜慮，獨覺亦爾。此俱無表亦，亦隨所應。若修道治道無漏，通無色下三地。若非想地，雖有無漏，而非斷道。若言無漏法，亦防七支非，非想亦有無漏律儀，定亦許爾。

The first master challenges: If so, why does the Mahāvaipulya-dhāraṇī state: 'If someone commits a grave offense and still dwells in the saṅghārāma, this is called "dwelling as a thief," and if they receive even a single fruit given by another, they will surely fall into hell.' Mañjuśrī asked: 'How can one become free of guilt?' The Buddha recited a dhāraṇī for him; whoever recites this dhāraṇī, their precepts are restored to purity. If they are completely relinquished, why speak of 'restoring to purity'? Hence we know that committing a grave offense has varying degrees of gravity, and one cannot categorically judge that all are relinquished or not relinquished. Therefore, the Prātimokṣa-sūtra says: 'As before, so also afterward.' One should thoroughly inspect all the scriptural passages cited above. Concerning the uncontaminated discipline (anāsrava-saṃvara): In the Hīnayāna, as an antidote abandoning [defilements] through seeing (darśana-heya-pratipakṣa), it belongs only to the six stages of the realm of form. For a person of gradual progress, it is only the first sāmantaka; for a person of leaping progress, within all six stages they can equally enter the path of seeing. Uncontaminated [discipline] of the path of cultivation, although it extends through nine stages, nevertheless in the formless realm one does not posit the uncontaminated [discipline] or the meditative discipline (dhyāna-saṃvara), because it is separated by realm, and because there are no physical or vocal transgressions of desire to prevent, it is not posited. In the Mahāyāna, the uncontaminated [discipline] of the path of seeing extends to five stages of the realm of form for entry; the Mahāyāna path of seeing relies on the fourth dhyāna, and pratyekabuddhas are likewise. Both of these are also non-informative [form] (avijñapti), according to what is appropriate. If it is the uncontaminated antidotal path of the path of cultivation, it extends through the lower three stages of the formless realm. As for the stage of neither-conceptualization-nor-non-conceptualization, although it has the uncontaminated, it is not an abandoning path. If one says that uncontaminated dharmas also guard against the faults of the seven branches [of bodily and vocal actions], then neither-conceptualization-nor-non-conceptualization also possesses uncontaminated discipline, and dhyāna[-discipline] is also permitted as such.