俱舍論記 1.71

1.71

「緣滅道」下，顯非有漏，指同下解。佛涅槃後五百年中，土火羅縛蠋國法勝論師造《阿毘曇心論》中，隨生解有漏。至六百年，達磨多羅（此云法救）以生義有過，如滅、道諦諸漏雖生而非有漏，改為隨增，即無有過。故今論主亦同彼釋。又解：緣滅道下，通伏難。伏難意云：苦、集生諸漏，即名為有漏。滅、道亦生漏，應亦名有漏。通斯伏難，故有此文。又解：此文牒破法勝論師。

From "having cessation and path as cognitive object" downward, this shows they are not tainted, and points to the same explanation below. In the five hundred years after the Buddha's nirvāṇa, Master Dharmaśreṣṭhin of the country of Tokhāra-Bactria composed the Abhidhṛdaya-śāstra, in which he explained "tainted" in terms of "arising in accordance with" (suisheng). By six hundred years, Dharmatrāta (translated here as Faxiu) considered that the meaning of "arising" had flaws—such as the truths of cessation and the path, where outflows may arise [taking them as objects] yet they are not tainted—and changed it to "reinforce in accordance with" (suizeng / anuśerate), which is without flaw. Therefore, the present author of the treatise also agrees with his explanation. Another explanation: from "having cessation and path as cognitive object" downward, it resolves an implicit objection. The objection means: Suffering and origin give rise to outflows, so they are called tainted. Cessation and the path also give rise to outflows, so they should also be called tainted. To resolve this implicit objection, this text is presented. Another explanation: this text cites and refutes Master Dharmaśreṣṭhin.