大般涅槃經義記 7.127

7.127

先對修道三漏為說，「如來無漏」標牒前門，「斷三故無」略釋其相。下廣辯之，先列三漏，若攝見惑通入三中，是則欲界一切煩惱除却無明悉名欲漏，色無色界一切煩惱除去無明斯名有漏，三界無明名無明漏。若分見惑在修惑外，是則欲界一切煩惱除無明見疑名為欲漏，色無色界一切煩惱除無明見疑名為有漏，三界無明除迷諦者名無明漏。今依後門，下明佛無。

First, speaking in contrast to the three outflows of the path of cultivation: "The Tathāgata has no outflows" cites and refers to the previous heading; "because he has severed the three, he has none" briefly explains its characteristics. Below, it extensively clarifies it: first listing the three outflows. If the afflictions of view are subsumed and included within the three, then all afflictions of the desire realm, excluding ignorance, are called the outflow of desire; all afflictions of the form and formless realms, excluding ignorance, are called the outflow of existence; ignorance of the three realms is called the outflow of ignorance. If the afflictions of view are divided outside the afflictions of cultivation, then all afflictions of the desire realm, excluding ignorance, view, and doubt, are called the outflow of desire; all afflictions of the form and formless realms, excluding ignorance, view, and doubt, are called the outflow of existence; ignorance of the three realms, excluding confusion about the truths, is called the outflow of ignorance. Now, relying on the latter category, it clarifies below that the Buddha is devoid of them.