瑜伽師地論略纂 14.108

14.108

論云「無有純世間道能永害隨眠，由世間道是曾習故」等者，此簡後得智不斷所以。以緣事故，名純世間道，不約無漏義名世間。是曾習故者，無分別智後得，名曾習。又此緣事色，相無分別智曾習，雖是有漏，種類同故，有漏心相執相所引所以，遂令後得智亦有相，乃至廣說。又解：純世間道是有漏智，無能斷煩惱。若爾，何故此中來，有何意也？此中但簡後得智不斷惑所以，非有漏也。盡智、無生智，有分別、無分別，謂作我生已盡等分別也。

The treatise says: "There is no purely mundane path that can permanently destroy the latencies, because the mundane path is something previously practiced," and so forth. This distinguishes the reason why subsequent knowledge does not abandon [afflictions]. Because it takes facts as objective support, it is called a purely mundane path, not being called mundane based on the meaning of undefiled. "Because it is previously practiced": the subsequent attainment of non-conceptual wisdom is called previously practiced. Moreover, this takes phenomenal form as objective support, and the signs were previously practiced by non-conceptual wisdom; although it is defiled, because the category is the same, it is led by the signs of defiled mind and grasped signs, consequently causing subsequent knowledge also to have signs, and so on extensively. Another explanation: The purely mundane path is defiled wisdom, which has no capacity to sever afflictions. If so, why does it appear here, and what is its purpose? Here it merely distinguishes the reason why subsequent knowledge does not sever defilements, not defiled wisdom. Knowledge of destruction and knowledge of non-arising are conceptual and non-conceptual, referring to making conceptual distinctions such as "my birth has been exhausted."