瑜伽論記 19.265

19.265

六漏無漏門。相通二種者，如無學身根塵等相離隨眠故，亦名無漏。又解：虛空非擇滅是相攝，故通二種，二準有漏者名及分別唯有漏也。下論云：分別三諦攝除滅諦者，依瑜伽論云：有三種道諦，順決擇分等亦是道諦攝，真如為對治道，漏盡所緣義名無漏，非對治智能盡漏義故無漏也。又釋，真如非擇滅盡相義，擇滅盡相義是相攝。

Sixth, the section on tainted and taintless. That signs extend to both types: as with the signs of the body, faculties, and sense objects of an aśaikṣa, because they are free from latent defilements, they are also called taintless. Another explanation: space and analytical cessation are subsumed under signs, and therefore extend to both types; the other two are determined as tainted, meaning that names and discrimination are solely tainted. When the treatise below says that discrimination is subsumed under three truths, excluding the truth of cessation, it is based on the Yogācārabhūmi saying: there are three kinds of the truth of the path, and the factors conducive to penetration and so forth are also subsumed under the truth of the path; tathatā is the antidotal path, and in the sense of being the objective support for the exhaustion of taints, it is called taintless, not in the sense that it is the antidotal gnosis able to exhaust taints, and so it is taintless. Another explanation: tathatā is not the meaning of the sign of non-analytical cessation; the meaning of the sign of the cessation through analytical cessation is subsumed under signs.