瑜伽論記 23.125

23.125

初明三漏，諸欲界繫一切煩惱，除無明，說名欲漏。色無色界一切煩惱，除無明，說名有漏。此二與小論同，無明漏則與昔異。謂諸有情，或未離欲，或已離欲者，總舉一切有情，通離未離欲界惑者，自下簡之。除諸外道乃至一分尋求者，直小稱推求廣起諸見而不票離欲。一分離欲乃至非想處者，依定離欲，除此二種外道，身中無明，以推求故，不順流注義故，非無明漏。言於彼三界至立無明漏者者，餘人身中三界無明說無明漏，是則三漏攝煩惱不盡，除外道所起無明，此則別入餘煩惱門攝也。

First, it explains the three outflows (āsrava): all afflictions bound to the desire realm, excluding ignorance, are called the outflow of desire (kāmāsrava). All afflictions of the form and formless realms, excluding ignorance, are called the outflow of existence (bhavāsrava). These two are identical to the Hīnayāna treatises, but the outflow of ignorance (avidyāsrava) differs from the past. Regarding "All sentient beings, whether not yet detached from desire or already detached from desire": this comprehensively adduces all sentient beings, encompassing both those detached and not detached from the afflictions of the desire realm, and qualifies them below. Regarding "Excluding heterodox practitioners, up to those of a portion who seek": these straightforwardly and minutely investigate and broadly generate various views without having resolved upon detachment from desire. Regarding "Those detached from desire in part, up to the stage of neither perception nor non-perception": relying on meditative absorption to detach from desire, excluding these two kinds of heterodox practitioners, the ignorance within their persons, because of investigation, does not accord with the sense of continuous streaming, and therefore is not the outflow of ignorance. Regarding "Saying that within those three realms... the outflow of ignorance is established": the ignorance of the three realms within other persons is called the outflow of ignorance; thus the three outflows do not subsume afflictions exhaustively, excluding the ignorance generated by heterodox practitioners, which is subsumed separately under other categories of afflictions.