大乘義章 2.63

2.63

第六有漏無漏分別。釋有四義：一體是漏故名為有漏，餘名無漏。若從是義，三無為法悉是無漏，體非漏故。二斷漏得故名為無漏，餘名有漏。若從是義，一切數滅是其無漏，餘皆有漏。三為無漏智所證得故名為無漏，餘皆有漏。若從是義，虛空、非數一向有漏，數滅不定，為無漏智斷障得者一向無漏，為世俗智斷障得中有是有非，直爾等智斷障得者是其有漏，等智斷竟為無漏智重印證者判屬無漏。四為無漏智斷障得者名為無漏，餘名有漏。據此以論，毘曇法中，數滅無為有是有非，聖智斷得是其無漏，等智斷得是其有漏。非數滅中有是有非，用無漏智斷煩惱故，令餘業苦應起不起，是其無漏；餘非數滅，是其有漏。虛空無為一向有漏。《成實》、大乘，數滅無為一向無漏，餘二無為一向有漏。有漏無漏，具辨如是。

Sixth, distinguishing the tainted and untainted. There are four explanations: First, because their essence is taint they are called tainted, and the rest are called untainted. If following this meaning, the three unconditioned dharmas are all untainted, because their essence is not taint. Second, because they are obtained by abandoning taints they are called untainted, and the rest are called tainted. If following this meaning, all cessations through deliberation are untainted, and the rest are all tainted. Third, because they are realized and obtained by untainted knowledge they are called untainted, and the rest are all tainted. If following this meaning, space and non-deliberation are categorically tainted; cessation through deliberation is unfixed: that which is obtained by untainted knowledge severing hindrances is categorically untainted, while among that obtained by worldly knowledge severing hindrances, some are and some are not—that which is obtained by conventional knowledge simply severing hindrances is tainted, while that which, having been severed by conventional knowledge, is re-sealed and verified by untainted knowledge is judged to belong to the untainted. Fourth, that which is obtained by untainted knowledge severing hindrances is called untainted, and the rest are called tainted. Examining on this basis, in the Abhidharma teaching, the unconditioned of cessation through deliberation has both yes and no: that severed and obtained by noble knowledge is untainted; that severed and obtained by conventional knowledge is tainted. In cessation not through deliberation, there are both yes and no: by using untainted knowledge to sever afflictions, causing remaining karma and suffering that ought to arise not to arise, that is untainted; other cessations not through deliberation are tainted. The unconditioned of space is categorically tainted. In the *Tattvasiddhi* and the Mahāyāna, the unconditioned of cessation through deliberation is categorically untainted, and the other two unconditioned are categorically tainted. The tainted and the untainted are fully distinguished in this manner.