瑜伽論記 15.221

15.221

第六復次，明所執異中，云無有純世間道，永害隨眠等，景云：此為簡二乘後智一向有漏，是純世間。又云：釋所以中一是曾習故者，修道後智是相見道顯，名為曾習，不得說言見邊所所修智。今修位起名為曾得以彼唯是有漏，不名後智故。今所執修道後智通世出世二相。

In the sixth further section, explaining the difference in attachments, where it says "there is no purely worldly path that eternally destroys the dormant defilements (anuśaya)," etc., Jing says: This is to exclude the subsequent cognition of the two vehicles, which is exclusively tainted and purely worldly. Furthermore, in explaining the reasons, where it says "first, because it was previously practiced": the subsequent cognition in the path of cultivation is manifested by the path of seeing of signs, so it is named "previously practiced"; one cannot say that it is cognition cultivated by the periphery of the path of seeing. Now, arising in the stage of cultivation, it is called "previously attained" because that [periphery] is purely tainted and is not named subsequent cognition. Here, the subsequent cognition of the path of cultivation that is attached to encompasses both worldly and supramundane marks.