大乘義章 12.28

12.28

次就有漏無漏分別。法住泥洹，毘曇法中通漏無漏，等智觀者是其有漏，聖智觀者是其無漏。成實法中，泥洹無漏，法住不定。在見道前說為有漏，在見道上義有兩兼：一切聖人名用心起不生漏故，名為無漏；非是現觀空斷漏行故，名為有漏。大乘法中義別有二：一約境分別。於此二中，知世諦者是其有漏，知真諦者是其無漏。二就心分別。心中有三：一等智觀，二俱有漏。二者緣照無漏智觀，亦漏無漏，緣修治障名為無漏，性是妄想分別心法名為有漏。三真智觀，一向無漏。後之三智，毘曇法中一向有漏，等智攝故。成實法中亦漏無漏，無學聖人名用心起不生漏故名為無漏，非是觀空斷漏行故名為有漏。大乘法中義別有二：一約境分別，此三知於世諦法故，一向有漏。二約心分別，心有真妄，分相論之，妄心所起一向有漏，性是妄想煩惱法故；真心所起一向無漏，體非妄想煩惱法故。隨義通論，妄心所起亦漏無漏，與《成實》同，名用心起故名無漏，非是觀空斷漏行故名為有漏。真心所起亦漏無漏，體出妄想名為無漏，作用隨世名為有漏。有漏無漏，辨之麁爾（此三門竟）。

Next, distinguishing according to tainted and untainted. As for the stability of dharmas and nirvāṇa: in the Abhidharma, they apply to both tainted and untainted; contemplation by conventional knowledge is tainted, while contemplation by noble knowledge is untainted. In the Tattvasiddhi, nirvāṇa is untainted, whereas the stability of dharmas is not fixed: before the path of seeing it is stated to be tainted; on the path of seeing it possesses both senses: because it is arisen from the purposeful mental application of all noble ones and does not give rise to outflows, it is called untainted; yet because it is not an practice that directly contemplates emptiness and severs outflows, it is called tainted. In the Mahāyāna, there are two distinct senses: First, distinguishing according to the object: of these two, that which knows conventional truth is tainted, while that which knows ultimate truth is untainted. Second, distinguishing according to the mind: within the mind there are three: 1. contemplation by conventional knowledge: both are tainted; 2. contemplation by the untainted knowledge that apprehends and illuminates: it is also both tainted and untainted: since it conditions cultivation to counteract hindrances it is called untainted, but because its nature is a mental dharma of conceptual discrimination it is called tainted; 3. contemplation by true knowledge: it is exclusively untainted. As for the latter three knowledges: in the Abhidharma, they are exclusively tainted, because they are subsumed under conventional knowledge. In the Tattvasiddhi, they are also both tainted and untainted: because they arise from the purposeful mental application of non-learner noble ones and do not give rise to outflows, they are called untainted; yet because they are not practices that contemplate emptiness and sever outflows, they are called tainted. In the Mahāyāna, there are two distinct senses: First, distinguishing according to the object: because these three know worldly conventional dharmas, they are exclusively tainted. Second, distinguishing according to the mind: the mind has the true and the deluded. Discussing them by dividing their characteristics: that which is arisen from the deluded mind is exclusively tainted, because its nature is a dharma of conceptual discrimination and affliction; that which is arisen from the true mind is exclusively untainted, because its essence is not a dharma of conceptual discrimination and affliction. Discussing them comprehensively according to their senses: that which is arisen from the deluded mind is also both tainted and untainted, the same as in the Tattvasiddhi: because it arises from purposeful mental application it is called untainted, but because it is not a practice that contemplates emptiness and severs outflows it is called tainted; that which is arisen from the true mind is also both tainted and untainted: because its essence transcends conceptual discrimination it is called untainted, but because its functioning accords with the world it is called tainted. The distinction between tainted and untainted is roughly thus. (This concludes the third gate.)