瑜伽論記 18.204

18.204

次解無漏。景云：一、有諸法離纏故，名無漏謂一切善無記心心所所依所緣諸色者，若是染心心所所依所緣諸色，即是生漏故名有漏，漏住處故名有漏，即不得言由離纏故名為無漏，為此但舉善無記心所依緣，諸色及善無記心聚，由離纏故名為無漏；二、隨眠斷故，名無漏至若世間善諸心心法者，此等並據羅漢身中善身語業，故言諸善造色，復有威儀工巧身語業體，不攝凡夫學人善無記業，故言一分無記造色，若語五根五塵無記色蘊，若無記四蘊，若世間三慧加行善及生得善心及心所，如是等法並由隨眠斷故說名無漏；三、取漏盡涅槃；四、所見道；五、取修道及無覺道以為無漏。五中，前二隨義說無漏，後三就體以說無漏。

Next, the explanation of what is taintless (anāsrava). Jing says: First, there are dharmas called taintless because of freedom from entanglement (paryavasthāna), meaning all forms that are the supports and cognitive objects of wholesome and indeterminate minds and mental factors. If they were the supports and cognitive objects of defiled minds and mental factors, they would produce taints and thus be called with taints, or be the dwelling places of taints and thus be called with taints; then one could not say they are called taintless because of freedom from entanglement. For this reason, it adduces only the forms that are the supports and cognitive objects of wholesome and indeterminate minds, and the aggregates of wholesome and indeterminate minds, which are called taintless because of freedom from entanglement. Second, from "called taintless because the latencies have been severed" up to "all worldly wholesome minds and mental dharmas": these are all based on the wholesome bodily and vocal karma within the body of an arhat, hence it says "all wholesome created forms"; there are also the physical entities of bodily and vocal karma of deportment and craftsmanship, which do not subsume the wholesome and indeterminate karma of ordinary persons or those in training (śaikṣa), hence it says "one portion of indeterminate created forms." As for the indeterminate form aggregate of the five faculties and five objects, the four indeterminate aggregates, and the wholesome minds and mental factors of the three worldly wisdoms, preparatory practices, and innate wholesomeness—such dharmas are all called taintless because the latencies have been severed. Third, it takes the nirvāṇa wherein taints are exhausted. Fourth, the path of seeing. Fifth, it takes the path of cultivation and the path beyond training (aśaikṣa) as taintless. Among the five, the first two speak of taintless according to their meaning, while the latter three speak of taintless in terms of their essential nature.