俱舍論記 4.242

4.242

「界差別者至是無漏應理」者，界繫分別門。非得隨所依繫故，一一法非得皆通三界繫。定無非得是無漏者，非通不繫。所以者何？由許聖道非得說名異生性故。以異生性定非無漏，隨所依身是有漏故。引本論證，可知。問：異生性非得、聖非得是有漏，聖不得、異生非得是應無漏。解云：一切非得皆隨所依，所依有漏故皆有漏。

Regarding the section from "As for the distinctions of the realms: ... is unpolluted is logically coherent": This is the section distinguishing the bound realms. Because non-possession follows the bound realm of its basis, the non-possession of each individual dharma extends throughout the bounds of the three realms. That definitely no non-possession is unpolluted means that it does not extend to being unbound. Why is this? Because the non-possession of the noble path is admitted to be designated the status of an ordinary person. Because the status of an ordinary person is definitely not unpolluted, following its basis, the body, which is polluted. Citing the root treatise as proof can be understood. Question: If the status of an ordinary person's non-possession and the noble one's non-possession are polluted, should not the noble one's non-acquisition and the ordinary person's non-possession be unpolluted? The explanation says: All non-possessions follow their basis; because the basis is polluted, they are all polluted.