大乘義章 6.14

6.14

次就諸使明其十八無漏緣使。如《毘曇》說：九十八中，有十八使緣無漏生，名無漏緣。何者是乎？滅道諦下各有三種，邪見及疑、不共無明，即以為六。三界各六，故有十八。問曰：何故唯說此等為無漏緣？釋有四義：一緣真起，親緣滅道，簡滅道下貪瞋慢等有漏緣使。二盡道性，盡者名滅，簡苦集下一切煩惱。三名不滿，簡道諦下戒取煩惱，戒取所迷不通四諦，故名不滿。四獨作頭，簡去見取，以見取使隨他生故。故《雜心》云「貪緣不應責，非為不饒益。寂靜第一淨，彼非無漏緣。」貪緣不應責者，貪於滅道，是功德法，非貪使故，不應呵責。非為不饒益者，滅道非是違損法故，不生瞋使。言寂靜者，以寂靜故，不生慢使。言第一者，滅道是其身第一法故，取為第一，而非見取。所言淨者，滅道淨故，取之為淨，而非戒取。是故唯說邪見、無明及與疑使為無漏緣。此等雖緣而不繫縛，無漏微細，緣不得故。若依《成實》，十使煩惱通緣滅道，一切皆是無漏緣使。故彼《成實．雜問品》云「有人貪滅、憎惡泥洹，以自高便生慢心。緣道亦爾。」明知貪等亦無漏緣，不獨邪見、疑、無明等（此四門竟）。

Next, the eighteen proclivities that cognize the untainted are explained with respect to the proclivities. As the Abhidharma explains: among the ninety-eight, there are eighteen proclivities that arise cognizing the untainted, which are termed 'cognizing the untainted'. Which are they? Under each of the truths of cessation and the path there are three kinds: wrong view, doubt, and unshared ignorance, which make six. There are six in each of the three realms; hence, there are eighteen. Question: Why are only these spoken of as cognizing the untainted? The explanation has four meanings: First, they arise by cognizing the real; they directly cognize cessation and the path, which excludes the proclivities cognizing the tainted such as greed, hatred, and conceit under cessation and the path. Second, they have the nature of cessation and the path—'cessation' means the truth of cessation—which excludes all afflictions under suffering and origination. Third, their name is incomplete, which excludes the affliction of attachment to rules and rituals under the truth of the path; what attachment to rules and rituals is confused about does not pervade the four truths, hence it is called incomplete. Fourth, they act alone as the head, which eliminates attachment to views, because the proclivity of attachment to views arises dependent on others. Hence, the Miśrakābhidharmahṛdaya says: 'Greed as cognition is not to be reproached; it does not do harm. Being quiescent and supreme, pure—they are not cognitions of the untainted.' 'Greed as cognition is not to be reproached' means that desiring cessation and the path is a virtuous dharma; because it is not the proclivity of greed, it should not be rebuked. 'It does not do harm' means that because cessation and the path are not dharmas that oppose and harm, they do not give rise to the proclivity of hatred. 'Quiescent' means that because they are quiescent, they do not give rise to the proclivity of conceit. 'Supreme' means that because cessation and the path are the supreme dharmas of the person, one takes them as supreme, which is not attachment to views. 'Pure' means that because cessation and the path are pure, one takes them as pure, which is not attachment to rules and rituals. Therefore, only wrong view, ignorance, and the proclivity of doubt are spoken of as cognizing the untainted. Although these cognize them, they do not bind them; because the untainted is subtle, cognition cannot attain [binding over it]. According to the Tattvasiddhi, the ten proclivities universally cognize cessation and the path; all of them are proclivities that cognize the untainted. Hence, the Chapter of Miscellaneous Questions of that Tattvasiddhi says: 'Some people are greedy for cessation, loathe nirvāṇa, and, exalting themselves, give rise to a mind of conceit. Cognizing the path is also like this.' This clearly shows that greed and the like also cognize the untainted, not exclusively wrong view, doubt, ignorance, and the like. (This concludes the fourth section.)