翻譯名義集 6.59

6.59

[Upādāna] Also rendered as satya. Here it is translated as existence (bhava). The Mahāvibhāṣā says: "What is the meaning of existence? It refers to all tainted dharmas." The Buddha said: "If karma can cause subsequent rebirth to continue, it is called existence." The Avataṃsaka-sūtra says: "What are conditioned dharmas? They refer to sentient beings of the three realms." The Mahāvibhāṣā says: "What is the meaning of outflow (āsrava)? Answer: Abiding is the meaning of outflow; because ordinary beings reach this and are detained. Soaking is the meaning of outflow; because reaching the peak of the three existences, they are constantly soaked. Flowing out is the meaning of outflow; because nearing the exhaustion of the three existences, they flow back down. Holding, intoxication, being inside, and heedlessness are all meanings of outflow." The Tattvasiddhi-śāstra says: "Because of straying from the path, it is called outflow." The Vinaya says: "Deluded people create karma and open all gates of outflows." The Wenju says: "Outflows refer to the three outflows." Miaole says: "First is the outflow of desire, referring to all afflictions in the desire realm, excluding ignorance. Second is the outflow of existence, referring to all afflictions in the upper two realms, excluding ignorance. Third is the outflow of ignorance, referring to the ignorance of the three realms." Furthermore, the Fuxing explains 'current of existence' (bhava-ogha): "Existence refers to the three existences. Current refers to the four currents. First is the current of views, the views of the three realms; second is the current of desire, all delusions of the desire realm, excluding views and delusion; third is the current of existence, all delusions of the upper two realms, excluding views and delusion; fourth is the current of ignorance, the delusion of the three realms. Because in these three places cause and effect do not perish, they are called existences. Because by these four dharmas one drifts and drowns without cease, they are called currents." (The Mahāvibhāṣā asks: "What is the difference between dependent origination and dependently arisen? Answer: Some say there is no difference; both dependent origination and dependently arisen are conditioned dharmas. Some say there is a difference: the cause is dependent origination, and the fruit is dependently arisen.") The Mahāparinirvāṇa-sūtra says: "Tainted dharmas are of two kinds: having causes and having fruits. Untainted dharmas are also of two kinds: having causes and having fruits. The fruit of taintedness is called suffering; the cause of taintedness is called origination. The fruit of untaintedness is called cessation; the cause of untaintedness is called the path."