大乘義章 9.36

9.36

次就有漏無漏分別。先論定體、次辨入心、後明出心。滅定之體，諸論不同。毘曇法中一向有漏，體是非想，有漏法故。成實法中一向無漏，體是數滅，無為法故。大乘法中，總相論之，體是無漏，故《地持》中說為聖住。於中分別，亦有有漏無漏之義。若說六識七識心滅為滅定體，一向無漏。若說第八真識體寂為滅定體，亦是無漏。若說第七妄識心寂為滅定體，相似無漏，性是有漏。次論入心。毘曇法中，入心有漏，非想入故。成實入心，一向無漏。問曰：滅定非想心入，成實論家無漏，唯依四禪三空；欲界電光不依非想，云何說言入心無漏？釋言：《成實》非想地中亦有無漏。有何無漏？謂有順舊遊觀無漏。何者是乎？先依下禪發無漏觀，觀非想地苦無常等，斷非想結。然後用彼非想地心，觀非想地苦無常等，名非想地遊觀無漏。依此無漏，入滅盡定。大乘法中，有漏無漏皆悉得入。次明出心。毘曇法中，出定之心或是有漏、或是無漏。非想心出一向有漏；無所有處或漏無漏，無所有中具有有漏無漏心故。成實法中，出唯無漏。云何得知？如彼《成實．滅定品》中破《毘曇》云「有人宣說入心有漏，出心或漏或是無漏。是義云何？答曰：非漏。以其行者欲入滅定，先破一切有為行已，然後入中，故入無漏；出緣泥洹，故出無漏。」大乘法中，諸佛菩薩有漏無漏皆悉得出（此六門竟）。

Next, differentiation in terms of sāsrava and anāsrava. First discuss the essence of the attainment, next analyze the mind of entry, and then explain the mind of emergence. As for the essence of the cessation attainment, the various treatises differ. In the Abhidharma system, it is exclusively sāsrava, because its essence belongs to neither-perception-nor-non-perception, which is a sāsrava dharma. In the Tattvasiddhi system, it is exclusively anāsrava, because its essence is analytical cessation (pratisaṃkhyā-nirodha), an unconditioned dharma. In the Mahāyāna system, discussing it generally, its essence is anāsrava, and therefore in the Bodhisattvabhūmi it is called the "abiding of the noble ones." Differentiating within it, there are also the senses of both sāsrava and anāsrava: if the cessation of the minds of the six consciousnesses and the seventh consciousness is said to be the essence of the cessation attainment, it is exclusively anāsrava; if the quiescence of the essence of the eighth, true consciousness is said to be the essence of the cessation attainment, it is likewise anāsrava; if the quiescence of the mind of the seventh, deluded consciousness is said to be the essence of the cessation attainment, it resembles anāsrava, but its nature is sāsrava. Next, discussing the mind of entry: in the Abhidharma system, the mind of entry is sāsrava, because one enters from neither-perception-nor-non-perception. In the Tattvasiddhi, the mind of entry is exclusively anāsrava. Question: The cessation attainment is entered with the mind of neither-perception-nor-non-perception, but for the Tattvasiddhi masters, anāsrava relies only on the four dhyānas, the three formless [attainments], and lightning[-like samādhi] in the desire realm, not on neither-perception-nor-non-perception; how can it be said that the mind of entry is anāsrava? Explanation: In the Tattvasiddhi, there is also anāsrava in the stage of neither-perception-nor-non-perception. What anāsrava is there? There is the conformable, habitual wandering-contemplation anāsrava. What is this? One first relies on a lower dhyāna to give rise to anāsrava contemplation, contemplating the suffering, impermanence, and so forth of the stage of neither-perception-nor-non-perception, thereby severing the fetters of neither-perception-nor-non-perception. Afterwards, one uses the mind of that stage of neither-perception-nor-non-perception to contemplate the suffering, impermanence, and so forth of the stage of neither-perception-nor-non-perception; this is called the wandering-contemplation anāsrava of the stage of neither-perception-nor-non-perception. Relying on this anāsrava, one enters the cessation attainment. In the Mahāyāna system, one can enter through both sāsrava and anāsrava. Next, explaining the mind of emergence: in the Abhidharma system, the mind emerging from the attainment is either sāsrava or anāsrava: emerging with the mind of neither-perception-nor-non-perception is exclusively sāsrava; in the stage of nothingness, it is either sāsrava or anāsrava, because the stage of nothingness fully possesses both sāsrava and anāsrava minds. In the Tattvasiddhi system, emergence is exclusively anāsrava. How is this known? As in the "Chapter on the Cessation Attainment" of that Tattvasiddhi, refuting the Abhidharma: "Some proclaim that the mind of entry is sāsrava, while the mind of emergence is either sāsrava or anāsrava. How is this meaning [justified]? Answer: It is not sāsrava. Because when the practitioner wishes to enter the cessation attainment, they first destroy all conditioned saṃskāras and only then enter into it, therefore the entry is anāsrava; upon emerging, they take nirvāṇa as their object, and therefore the emergence is anāsrava." In the Mahāyāna system, the Buddhas and bodhisattvas emerge completely through both sāsrava and anāsrava (this concludes the sixth section).