大乘入道次第開決 1.71

1.71

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.'