瑜伽師地論略纂 16.84

16.84

論云「若現在事亦非現量所行，如清淨色及一切染污、善、無記心心所，彼亦非煩惱所緣故，名有漏。但由自分別所起相起諸煩惱，非彼諸法為此分別所行境說故」者，此意言淨色及染污、善、無記心等非煩惱所緣故，名有漏也。以緣此煩惱但由自分別所起相起諸煩惱也。此善等法即是後由生起故，成有漏也。　此五門有漏中，第一是總門，第二是煩惱種子，第三是染污心、心所，第四是五塵，第五是一切。內五根善、無記心，及身語業，及別解脫戒，及外器世界，皆是煩惱所引，或是此正生、已生、當生等故，故名有漏。色、無色一切法亦是，有善異熟果亦是。此中文略，唯言不善異熟。

The treatise says, "If present things are also not within the range of direct perception, such as pure rūpa and all defiled, wholesome, and indeterminate minds and mental factors, these too are not called defiled on account of being cognitive objects of the afflictions. It is merely that afflictions arise due to images produced by one's own conceptualisation, not because those dharmas are stated to be the domains of this conceptualisation": the meaning here is that pure rūpa, defiled, wholesome, and indeterminate minds, and so forth are not called defiled on account of being cognitive objects of afflictions. This is because the afflictions that cognise them arise merely due to images produced by one's own conceptualisation. These wholesome and other dharmas subsequently become defiled by virtue of being produced. Among these five categories of the defiled: the first is the general category; the second is the seeds of afflictions; the third is defiled mind and mental factors; the fourth is the five sense-objects; the fifth is everything. The internal five sense faculties, wholesome and indeterminate minds, bodily and vocal karma, the prātimokṣa precepts, and the external receptacle world are all induced by afflictions, or are currently being born, already born, or will be born through them, and are therefore called defiled. All dharmas of the form and formless realms are also such; wholesome vipāka fruits are also such. The text here is abridged and mentions only unwholesome vipāka.