大乘義章 17.10

17.10

次就有漏無漏分別。須陀洹向，論者不同。若依《毘曇》，世第一前一向有漏，苦忍等心一向無漏。若依《成實》，聞思位中，想心觀行緣事破我，相似無漏，性是有漏。煗等四心，觀見諦空漸斷諸結，雖能如是，猶為有心之所間隔，判之以為雜相無漏。無相位中，一向無漏。須陀洹果，定是無漏。斯陀含向、斯陀含果、阿那含向、阿那含果、阿羅漢向，依如《成實》，一向無漏，唯無漏道能斷結故。若依《毘曇》，性是無漏，隨義兼論通漏無漏。是義云何？斯陀向等，有隨。聖智斷結名之為正，等智斷結說以為隨。正是無漏，隨是有漏。問曰：一切悉具二種？有不具者？釋言：齊具。問曰：有人純用聖道而斷煩惱，云何有隨？有人純用等智斷結，云何有正？依同修互相成故。云何相成？用無漏道斷下煩惱，即成上地有漏功德；若用等智斷下煩惱，亦成上地無漏功德，所以齊具。阿羅漢果一向無漏。問曰：斯陀、那含果中，依如《毘曇》，並說等智以為隨果，說此隨果以為有漏。阿羅漢果何以故不然，偏名無漏？釋言：等智以為隨果，於非想結全無治能，故無隨果。無隨果故，純名無漏。有漏無漏分別如是（此二門竟）。

Next is the distinction according to tainted and untainted. On the candidate for the srotāpanna, treatise masters differ. If based on the Abhidharma, before the highest mundane dharma it is exclusively tainted, while minds such as patience with suffering are exclusively untainted. If based on the Tattvasiddhi, in the stages of hearing and thinking, the practice of contemplative conceptualization relies on phenomena to break the self, which resembles the untainted, but its nature is tainted. The four minds—warmth and the rest—contemplate and see the emptiness of the truths, gradually severing various fetters; although capable of this, because they are still interrupted by conceptual minds, they are judged to be mixed-characteristic untainted. In the stage of signlessness, it is exclusively untainted. The fruit of the srotāpanna is definitely untainted. The candidate for the sakṛdāgāmin, the fruit of the sakṛdāgāmin, the candidate for the anāgāmin, the fruit of the anāgāmin, and the candidate for the arhat, according to the Tattvasiddhi, are exclusively untainted, because only the untainted path can sever fetters. If based on the Abhidharma, their nature is untainted, but when discussed alongside complementary meanings, they encompass both tainted and untainted. What is the meaning of this? For the candidate for the sakṛdāgāmin and so forth, there is a secondary [knowledge]. Severing fetters through noble knowledge is called the primary; severing fetters through conventional knowledge is spoken of as secondary. The primary is untainted, and the secondary is tainted. Question: Do all possess both kinds, or are there those who do not possess both? Explanation: They possess them equally. Question: If someone severs afflictions purely by using the noble path, how can there be the secondary? If someone severs fetters purely by using conventional knowledge, how can there be the primary? [Answer:] Because they are cultivated together and mutually accomplish each other. How do they mutually accomplish each other? When using the untainted path to sever lower afflictions, one immediately accomplishes the tainted merits of the higher stages; if using conventional knowledge to sever lower afflictions, one also accomplishes the untainted merits of the higher stages; therefore, both are equally possessed. The fruit of the arhat is exclusively untainted. Question: In the fruits of the sakṛdāgāmin and anāgāmin, according to the Abhidharma, conventional knowledge is also spoken of as the secondary fruit, and this secondary fruit is said to be tainted. Why is it not so for the fruit of the arhat, which is exclusively designated as untainted? Explanation: For conventional knowledge taken as secondary fruit, it has absolutely no remedial capacity against the fetters of neither-conceptualization-nor-non-conceptualization, so there is no secondary fruit. Because there is no secondary fruit, it is designated as purely untainted. Such is the distinction between tainted and untainted (this completes the second gate).