瑜伽師地論略纂 16.85

16.85

論解無漏五種中，據五義未必攝盡，則別解脫戒等，無處攝故。　第二言「有諸法隨眠斷故，名無漏，謂已永斷見修一切煩惱，所有善及一分無記造色，若諸無記，世間善心、心所」等者，此中即無學身中法故。言「見修一切煩惱斷，諸善」者，即身語善業及戒也。「一分無記」者，無學無記身語業，由無漏身中及無漏引力生，故名無漏也，不取餘故，名一分。諸無記者，四無記心也。餘可解。此中簡與初心法何別者，亦准可知。諸人於此亦即五根者，不然，非無漏力引故，舊種類故，不同身語業也。

In the treatise's explanation of the five kinds of undefiled, relying on five criteria does not necessarily subsume them completely, for the prātimokṣa precepts and the like would have nowhere to be subsumed. In the second, it says, "There are dharmas called undefiled because their latencies are severed; namely, having forever severed all afflictions of seeing and cultivation, all wholesome and a portion of indeterminate derived matter, indeterminate states, and mundane wholesome minds and mental factors...": here, these are dharmas within the body of one beyond training (*aśaikṣa*). "Having severed all afflictions of seeing and cultivation, all wholesome..." refers to wholesome bodily and vocal karma and the precepts. "A portion of indeterminate" refers to indeterminate bodily and vocal karma of one beyond training, which is called undefiled because it is produced within an undefiled body and through the power of undefiled induction; because it does not take the rest, it is called "a portion." "Indeterminate states" refers to the four indeterminate minds. The rest may be understood. Distinguishing how this differs from the initial mind's dharmas can also be understood by analogy. Some take this to include the five sense faculties; this is incorrect, because they are not induced by the undefiled power and belong to an old continuum, unlike bodily and vocal karma.