大乘入道次第開決 1.71

1.71

漏無漏門但是等者。所言漏者染污漏泄連注流散不絕之義。故舊經論譯為有流。然釋此漏有其二種。一者性漏。此有三種。一者欲漏。二者有漏。三無明漏。雜集第七釋此義之。依外門流注故名欲漏。依內門流注故立有漏。依彼二所依門流注故立無明漏。謂諸現惑令心連注流散不絕是漏義故。若俱舍等諸論所說。有身見等諸煩惱中立漏名相。自體令他心心所等染漏泄故。故以一切現行煩惱為漏自性。二者有漏。此為五種。一五色根。二五塵境。三惡心品。四善心品。五無記心。此等皆與自身現惑俱時相資境故名有漏。故唯識論第五卷云。然諸有漏由與自身現行煩惱俱生俱滅互相增益方成有漏。自身煩惱即簡他身。要自煩惱成自有漏。非由他惑成有漏故。現行煩惱即簡惑種。有學聖者雖惑種隨。而諸聖道不成漏故。俱生俱滅簡色未惑。非前後惑能成現漏。已成未生不俱有故。互相增益簡無漏種。雖與五法俱生俱滅。不相資益性相壞故。由此返顯自身所有現行煩惱與前五法俱生俱滅。其性同故。互相資益方成有漏。此則五法非本性漏。有彼漏故名為有漏。此能熏成有漏法種。種復能生有漏現行。故無始來有漏成立。若爾世間信等善品應非有漏。無現惑故。答。雖意識中現惑不起。而末那識諸識常生。此與諸識既非定異。能污信等亦成有漏。若爾末那初地轉時。則五八識亦成無漏。答。雖第七識無現行漏。而有漏種。亦令五八耶識成漏。若爾亦由隨眠成漏。如何前說簡種子耶。答。前正簡者但當識種。今末那種故不應例。此唯識中約剋體說。但取末那為有漏依。若依瑜伽及雜集論。通約諸義辨有漏因。故彼文云。謂由事故。隨眠故。相應故。所緣故。生起故。所言事者。即前五體皆漏隨眠所隨逐故。若三性心漏相應故。若五塵境漏所緣故。若五色根漏所生故。故五體事皆成有漏。言無漏者與前相違。謂由永斷漏自性故。內證真理發生聖智及智所起皆名無漏。此無漏體亦有五種。即五般若。無漏體故。無漏性故。無漏起故。無漏伴故。無漏境故。雖有五種總攝為二。五種不離有無為故。故俱舍論本頌說云。無漏謂道體及三種無為等。

As for "the gate of tainted and untainted is merely, etc.": what is called 'taint' (āsrava) has the meaning of defiled leaking, continuous flowing, and dispersing without end; hence old sūtras and treatises translated it as 'having an outflow.' However, in explaining this 'leakage' there are two kinds: First is leakage by intrinsic nature, which has three kinds: 1. leakage of desire (kāmāsrava); 2. leakage of becoming (bhavāsrava); 3. leakage of ignorance (avidyāsrava). The seventh fascicle of the Abhidharmasamuccaya-vyākhyā explains this meaning: flowing out relying on external gates is called leakage of desire; flowing out relying on internal gates is established as leakage of becoming; flowing out relying on the gateway of their shared support is established as leakage of ignorance. This means that manifest afflictions cause the mind to flow continuously and disperse without end, which is the meaning of leakage. If we take what is explained in treatises such as the Abhidharmakośa, the designation of 'leakage' is established among the afflictions such as the view of identity, because their own substance causes other minds and mental factors to be defiled and leak out; hence all manifest afflictions are taken as the intrinsic nature of leakage. Second is 'having leakage' (tainted, sāsrava), which has five kinds: 1. the five physical faculties; 2. the five sense fields; 3. unwholesome mental states; 4. wholesome mental states; 5. indeterminate mental states. All of these, because they simultaneously assist and serve as objects for the manifest afflictions of one's own body, are called 'tainted.' Therefore, the fifth fascicle of the Cheng weishi lun says: 'However, all tainted things become tainted only by arising and ceasing together with, and mutually augmenting, the manifest afflictions of one's own body.' 'Afflictions of one's own body' excludes those of other bodies: one's own afflictions are required to make one's own [phenomena] tainted, for it is not through the afflictions of others that one becomes tainted. 'Manifest afflictions' excludes seeds of affliction: although noble ones in training are accompanied by seeds of affliction, their noble paths do not become tainted. 'Arising and ceasing together' excludes past and future afflictions: prior and subsequent afflictions cannot make present [dharmas] tainted, for what is already past or not yet arisen cannot co-exist. 'Mutually augmenting' excludes untainted seeds: although they arise and cease together with the five phenomena, they do not mutually assist and augment, because their natures are incompatible. By this, it is inversely shown that the manifest afflictions belonging to one's own body, arising and ceasing together with the preceding five phenomena, because their nature is the same, mutually assist and augment, and only then become tainted. These five phenomena, then, are not leakage by original nature; because they possess that leakage, they are called 'having leakage' (tainted). These are able to perfuse and form seeds of tainted dharmas, and the seeds can again generate tainted manifest activities; therefore, from beginningless time, the tainted is established. If so, should not wholesome states such as worldly faith not be tainted, since there are no manifest afflictions? Answer: Although manifest afflictions do not arise in the mano-vijñāna, in the manas they constantly arise; since this [manas] is not definitively different from the other consciousnesses, it can defile faith and the rest, so they also become tainted. If so, when manas is transformed on the first bhūmi, then the five and eighth consciousnesses should also become untainted. Answer: Although the seventh consciousness lacks manifest leakage, it has tainted seeds, which also cause the five and eighth consciousnesses to be tainted. If so, they would also become tainted through anuśayas; why did the previous explanation exclude seeds? Answer: What was strictly excluded earlier was only the seeds of that very consciousness; now, being seeds of manas, it should not be equated. This is stated in the Cheng weishi lun according to strict substantiality, taking only manas as the support for being tainted. If we rely on the Yogācārabhūmi and the Abhidharmasamuccaya, the causes of being tainted are distinguished across various meanings; hence their texts say: 'namely, by reason of thing (vastu), by reason of anuśaya, by reason of association, by reason of object, and by reason of origination.' As for 'thing': the five substances mentioned before are all pursued by the anuśayas of leakage; the minds of the three natures are associated with leakage; the five sense fields are objects of leakage; the five physical faculties are what generate leakage; therefore all five substantial things become tainted. What is called 'untainted' (anāsrava) is the contrary of the above: by eternally severing the intrinsic nature of leakage, inwardly realizing true principle, noble wisdom is generated, and what is generated by wisdom is entirely called untainted. This untainted substance also has five kinds, namely the five prajñās: untainted substance, untainted nature, untainted arising, untainted accompaniment, and untainted object. Although there are five kinds, they are generally subsumed under two, because the five kinds do not depart from the conditioned and unconditioned. Therefore the root verse of the Abhidharmakośa says: 'The untainted refers to the path substance and the three unconditioneds, etc.'