大乘義章 11.62

11.62

次就有漏無漏分別。毘曇法中，四無量心一向有漏，眾生緣故。成實法中，義釋不定。若言觀空斷於漏故名為無漏，四無量心齊是有漏，非是觀空斷結心故。若言所行不生漏故名無漏者，四無量心通漏無漏，凡夫所行一向有漏，取性心中修此行故。學人所起或漏無漏，未斷結處名為有漏，斷處無漏。無學所起一向無漏，名用心中起此行故。大乘法中隱顯互論，小無量心一向有漏，大無量心一向無漏，證真成故。隨義通論，大小皆有漏無漏義。小無量中，眾生緣者是其有漏，法緣無緣是其無漏。大無量中，眾生緣者用隨世轉相似漏故名之為漏，與經中說功德莊嚴有為有漏其義相似；法緣無緣德體寂滅，說為無漏（此三門竟）。

Next, they are distinguished with respect to tainted and untainted. In the Abhidharma system, the four immeasurable minds are unequivocally tainted, because they take sentient beings as their condition. In the Tattvasiddhi system, the doctrinal explanations are not uniform. If one says that contemplating emptiness and cutting off taints is what is called untainted, the four immeasurable minds are all alike tainted, because they are not minds that contemplate emptiness and sever fetters. If one says that what is practiced does not generate taints and is therefore called untainted, then the four immeasurable minds encompass both tainted and untainted: those practiced by ordinary beings are unequivocally tainted, because they cultivate this practice within a mind that grasps at natures; those generated by learners (śaikṣa) may be tainted or untainted—where fetters are not yet severed they are called tainted, and where severed they are untainted; those generated by those beyond learning (aśaikṣa) are unequivocally untainted, because they give rise to this practice within a mind [grounded in] nominal functions. In the Mahāyāna teaching, both hidden and manifest perspectives are discussed: the small immeasurable minds are unequivocally tainted, while the great immeasurable minds are unequivocally untainted because they are perfected upon realizing the true. Discussed comprehensively according to the principle, both great and small contain both tainted and untainted meanings. Among the small immeasurables, those conditioned by sentient beings are tainted, while those conditioned by dharmas or unconditioned are untainted. Among the great immeasurables, those conditioned by sentient beings are called tainted because their function follows worldly changes and resembles the tainted—resembling the meaning in the sūtras that adornments of virtue are conditioned and tainted; those conditioned by dharmas or unconditioned have an essence of virtue that is quiescent, and are called untainted. (This completes the third section.)