瑜伽論記 2.391

2.391

三漏，對法論說：依外門流注立欲漏，依內門流注立有漏，依彼二所依門流注立無明漏。彼論意顯欲界一切煩惱除無明名欲漏，色無色界一切煩惱除無明名有漏，三界無明名無明漏。然欲界四諦各十煩惱修斷有六，色無色界五門並除嗔，隨其所應并諸隨惑為漏體，五門種數不同小乘。六十四說：欲界一切煩惱，除諸外道妄見為依所生無明，餘名欲漏。色無色界一切煩惱，除諸外道妄見為依所生無明，餘名有漏。三界外道妄見為依所生無明，名邪解脫欲無明漏。八十九說：文雖少異與對法同。對法意說：一切無明名無明漏，獨起相應勝多餘故，餘能依惑立餘二漏，上下異故。六十四說：分別所起妄見為依所生無明，名邪解脫，欲無明漏餘立餘二漏。不說一切癡為無明漏，據義各別亦不相違。

Regarding the three taints (āsrava), the Abhidharmasamuccaya says: 'Flowing out through the external gate establishes the taint of sensuality; flowing out through the internal gate establishes the taint of existence; flowing out through the gate of their support establishes the taint of ignorance.' The intent of that treatise indicates that all afflictions in the desire realm except ignorance are called the taint of sensuality; all afflictions in the form and formless realms except ignorance are called the taint of existence; and ignorance across the three realms is called the taint of ignorance. However, the desire realm has ten afflictions for each of the four truths and six abandoned by cultivation; the five categories in the form and formless realms all exclude anger; these together with their secondary afflictions, as appropriate, constitute the intrinsic nature of the taints, and the number of seeds in the five categories differs from the Hīnayāna. The sixty-fourth fascicle says: 'All afflictions of the desire realm, excluding the ignorance arisen based on false views of non-Buddhists, the remainder are called the taint of sensuality. All afflictions of the form and formless realms, excluding the ignorance arisen based on false views of non-Buddhists, the remainder are called the taint of existence. Ignorance arisen based on false views of non-Buddhists in the three realms is called the taint of ignorance of desire for false liberation.' The eighty-ninth fascicle says that although the text differs slightly, it is identical with the Abhidharmasamuccaya. The intent of the Abhidharmasamuccaya is that all ignorance is called the taint of ignorance because its independent arising and conjoined arising are superior and more numerous than the rest; the remaining supported afflictions establish the other two taints, because higher and lower differ. The sixty-fourth fascicle says that ignorance arisen based on false views generated by conceptualization is called false liberation, the taint of ignorance of desire, while the remainder establishes the other two taints. It does not state that all delusion is the taint of ignorance; stated according to different meanings, they are not contradictory.