大乘義章 4.54

4.54

第二門中分別其相。於中有六：一漏無漏分別、二三性分別、三三聚分別、四三界分別、五據因分別、六就果分別。漏無漏者，男女二根、憂根苦根，一向有漏。三無漏根，一向無漏。信等五根及以意根，通漏無漏。與三無漏相應之者名為無漏，餘名有漏。眼等五根及與命根，大小不同，小乘法中一向有漏；大乘不定，法身眼等，法身之命是其無漏，餘皆有漏。喜樂及捨，諸論不同。《毘曇》、大乘，與信等同，通漏無漏。成實法中，喜唯有漏。何故如是？彼論釋言「喜者從於取假名生，著我故起，故唯有漏。樂捨二受，通漏無漏，不從分別取著生故。」有漏業果名為有漏，就無漏法義說之者名為無漏。此義如彼八禪義中具廣分別（此一門竟）。

In the second section, their characteristics are distinguished. Therein are six: 1. distinction between tainted and untainted; 2. distinction among the three natures; 3. distinction among the three categories; 4. distinction among the three realms; 5. distinction based on cause; 6. distinction in terms of fruit. Regarding tainted and untainted: the two faculties of male and female, and the faculties of distress and suffering, are definitively tainted. The three untainted faculties are definitively untainted. The five faculties of faith and so forth, as well as the mind faculty, common to both tainted and untainted. Those associated with the three untainted are called untainted; the rest are called tainted. The five faculties of the eye and so forth, along with the life faculty, differ between Mahāyāna and Hīnayāna: in the Hīnayāna teachings they are definitively tainted; in the Mahāyāna they are not fixed, the eye and so forth of the dharmakāya and the life of the dharmakāya being untainted, while the rest are tainted. Regarding joy, pleasure, and equanimity, treatises differ. The Abhidharma and Mahāyāna are the same as faith and so forth, common to both tainted and untainted. In the Tattvasiddhi teaching, joy is solely tainted. Why is this so? That treatise explains: "Joy arises from grasping at nominal designations and arises due to attachment to self, therefore it is solely tainted. The two feelings of pleasure and equanimity are common to both tainted and untainted, because they do not arise from conceptual grasping." The fruit of tainted karma is called tainted; when spoken of in terms of untainted dharmas, it is called untainted. This meaning is extensively distinguished in the chapter on the eight dhyānas (this completes one section).