釋禪波羅蜜次第法門 1.157

1.157

答曰：今不得言二各是漏，亦不得言二法中各都無漏。何以故？若心即是漏，如阿羅漢漏盡時，心應盡，法亦如是。所以者何？若法定是漏者，聖人入根本四禪亦應生漏。此四禪法未與心合，亦應自是漏。而聖人入四禪法不生於漏，四禪法未與心相應時，亦自無有漏法生，云何言法即是有漏？今言此漏不獨在法，亦不獨在心，法心合時便有漏生。以有有漏故，二處受名。譬如仙藥，人若服之，即令得仙。而藥之與人，本各非仙，藥人和合，則便有仙。故藥受仙藥之名，人受仙人之稱。若藥不因人，不名仙藥；人不因藥，不名仙人。漏法、漏心亦復如是。餘三種法心義類爾可知，故阿難說示比丘為舍利弗說偈：

Answer: Now one cannot say that both are defiled separately, nor can one say that defilement is entirely absent in both dharmas. Why is this? If mind were itself defilement, then when an arhat's defilements are exhausted, the mind should also be exhausted; and the same applies to dharma. Why so? If dharma were definitely defilement, then when a noble one enters the fundamental four dhyānas, defilement should also arise. Before these four dhyāna dharmas combine with the mind, they should also inherently be defilement. Yet when a noble one enters the four dhyāna dharmas, defilement does not arise; and when the four dhyāna dharmas have not yet corresponded with the mind, no defiled dharma arises of itself either. How then can one say that dharma is inherently defiled? Now we say that this defilement does not reside solely in dharma, nor solely in mind; when dharma and mind combine, defilement arises. Because there is defilement, both receive the designation. For example, if a person ingests the medicine of immortality, it causes them to become an immortal. Yet the medicine and the person are originally each not immortal; when the medicine and person combine, then there is an immortal. Thus the medicine receives the name 'medicine of immortality', and the person receives the designation 'immortal person'. If the medicine did not depend on the person, it would not be called the medicine of immortality; if the person did not depend on the medicine, they would not be called an immortal person. Defiled dharmas and defiled minds are also like this. The meanings of the remaining three kinds of dharma-mind can be understood by analogy. Therefore, when Ānanda taught the monks, he spoke a verse for Śāriputra: