俱舍論記 3.59

3.59

「又世尊說至通有漏無漏」者，又引經證信等有漏。是集，謂招集生死即是苦因。是沒，謂是沈淪沒溺之處。是味，謂是愛味處。是過患，謂是過患處。是出離，謂應可出離。集等皆是有漏異名。又解：能如實知，是能觀智，即是道諦；集、沒、味是集諦；過患是苦諦。或集是集諦；沒、味、過患是苦諦，或沒、味通苦、集；出離是滅諦。魔，謂他化自在天魔。梵，謂梵王。等，等取已上諸天。又世尊說：我若於此信等五根，未如實知是集、沒等。未能超此天、人世間及魔、梵等。乃至未能證得無上正等菩提。乃至廣說。非無漏法可作如是集、沒、味等品類觀察，故知信等通二種。

Regarding "Furthermore, the World-Honoured One said […] include both tainted and untainted": this further cites a sūtra to prove that faith and the rest include the tainted. 'Arising' means bringing about cyclic existence, which is the cause of suffering. 'Disappearance' means the place of sinking and drowning. 'Gratification' means the place of affectionate attachment. 'Disadvantage' means the place of fault. 'Escape' means that which can be escaped. Arising and the rest are all alternate names for the tainted. Another explanation: 'Being able to know as it truly is' is the contemplating knowledge, which is the truth of the path; arising, disappearance, and gratification are the truth of origin; disadvantage is the truth of suffering. Or, arising is the truth of origin; disappearance, gratification, and disadvantage are the truth of suffering; or disappearance and gratification encompass both suffering and origin; escape is the truth of cessation. Māra refers to the Māra of the Paranirmitavaśavartin heaven. Brahmā refers to the Brahmā King. 'And so forth' includes the devas above these. Furthermore, the World-Honoured One said: 'If I did not know as it truly is regarding these five faculties of faith and the rest that they are arising, disappearance, and so forth, I would not have surpassed this world of gods and humans, along with Māras and Brahmās […] up to, I would not have realized unexcelled perfect enlightenment'—up to and including detailed exposition. Untainted dharmas cannot be investigated in such categories as arising, disappearance, gratification, and so forth; therefore, it is known that faith and the rest include both kinds.