大乘義章 4.38

4.38

第五門中三性分別。望理以論，十二因緣違理而生，斯是不善。隨相論之，於中亦有善、惡、無記三性差別。無明支者，依如《毘曇》，有其二種：一是不善、二穢污無記。欲界地中一切煩惱，除身見、邊見，餘悉不善，以與無慚無愧俱故。欲界地中身邊二見，及上二界一切煩惱，皆是穢污，不與無慚無愧俱故，說為無記。若依《成實》，一切煩惱，斯是不善。大乘法中，所說不定。若望果報，同《毘曇》說。故《地持》云「起身見人，不謗所知，不因此見墮於惡道。」若望於理，同《成實》說。行支有二：一善、二惡，樂因名善，苦因名惡。識支有三：一種子之識，與行支同；二求生心識、三受生心識，與無明同，此二必用煩惱心故。問曰：若使受生心識必由煩惱，云何名報？然彼識支雖是穢污，命根是報；又復所緣父母精血攬為體者，亦是報法，從此判為報無記耳。名色六入乃至觸受，一向無記。於中非無善惡之義，今對往因說為報故，斯名無記。愛取二支同無明說，有同行說，生同識說，老死同前名色等說（此五門竟）。

In the fifth gate, differentiation according to the three natures is discussed. Discussed with respect to principle, the twelve links of conditioned arising arise contrary to principle, and thus are unwholesome. Discussed according to characteristics, among them there is also the distinction of the three natures: wholesome, unwholesome, and indeterminate. As for the link of ignorance, according to the *Abhidharma*, there are two kinds: first, unwholesome; second, defiled indeterminate. All afflictions in the stage of the desire realm, excluding view of identity and extreme views, are entirely unwholesome, because they are conjoined with shamelessness and non-embarrassment. In the stage of the desire realm, the two views of identity and extremes, as well as all afflictions in the upper two realms, are all defiled; because they are not conjoined with shamelessness and non-embarrassment, they are explained as indeterminate. If according to the *Tattvasiddhi*, all afflictions are unwholesome. In the Mahāyāna teachings, what is explained is not fixed. If viewed with respect to karmic retribution, it agrees with the *Abhidharma's* explanation. Thus the *Bodhisattvabhūmi* says, 'A person who gives rise to the view of identity does not slander what is known, and does not fall into evil destinies on account of this view.' If viewed with respect to principle, it agrees with the *Tattvasiddhi's* explanation. The link of karmic formations has two kinds: first, wholesome; second, unwholesome: causes of pleasure are called wholesome, and causes of suffering are called unwholesome. The link of consciousness has three kinds: first, seed consciousness, which is the same as the link of karmic formations; second, the mind-consciousness that seeks rebirth; and third, the mind-consciousness that receives rebirth, which are the same as ignorance, because these two necessarily employ an afflicted mind. Question: If the mind-consciousness that receives rebirth must proceed from affliction, how is it called retribution? Answer: Although that consciousness link is defiled, the life-faculty is retribution; furthermore, that which grasps the parents' semen and blood as its physical substance is also a retribution dharma; it is based on this that it is determined to be retribution indeterminate. Name-and-form, the six sense bases, and so on up to contact and sensation, are strictly indeterminate. It is not that within them there is no meaning of wholesome and unwholesome, but because they are now spoken of as retribution in relation to past causes, these are termed indeterminate. The two links of craving and grasping are explained the same as ignorance; existence is explained the same as karmic formations; birth is explained the same as consciousness; and aging and death are explained the same as the preceding name-and-form and the rest (this concludes these five gates).