瑜伽論記 16.143

16.143

七、漏無漏門，七色是有漏，取有漏境，信等五意喜捨未知，此十通漏無漏，亦緣漏無漏境，苦根若住，其性從漏生，生漏故與漏相應故，性是有漏。據在無學離漏身起，亦名無漏。又為無漏導，故名無漏。苦根在五識唯緣五塵，故以有漏為義，憂根不在離漏身起，故唯有漏，通緣四諦。故以漏無漏為境，後二無漏根唯無漏，通以有漏無漏為義。未知當知根，遠沙門果者，在見道已前，近者在見道十五心。

Seventh is the section on tainted and taintless. The seven form faculties are tainted and grasp tainted objects. Faith and the rest five, mind, joy, equanimity, and the unknown—these ten apply to both tainted and taintless, and also take tainted and taintless objects as their cognitive objects. If the pain faculty abides, its nature arises from taints, gives rise to taints, and is associated with taints, so its nature is tainted. When arising in the taint-free body of one beyond training, it is also called taintless; furthermore, because it leads to the taintless, it is called taintless. The pain faculty in the five consciousnesses only takes the five dusts as its cognitive objects, so it takes the tainted as its object. The grief faculty does not arise in a taint-free body, so it is solely tainted, yet it generally takes the four truths as its cognitive objects, so it takes the tainted and the taintless as its objects. The latter two taintless faculties are solely taintless, yet they generally take the tainted and taintless as their objects. The faculty of one who will know the unknown, for those distant from the fruits of asceticism, is prior to the path of seeing; for those near, it is in the fifteen moments of mind of the path of seeing.