瑜伽師地論略纂 3.128

3.128

「三不善根」，《唯識》說具二義：一、根本煩惱性；二、遍六識故。餘非不善根，生惡勝故，唯在此三。「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、無色界五門並除瞋，隨其所應，并諸隨惑為彼漏體。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 unwholesome roots," the Vijñaptimātratāsiddhi states that they possess two criteria: first, being of the nature of root afflictions; second, pervading the six consciousnesses. Others are not unwholesome roots; because these three are superior in generating evil, they reside only in these three. Regarding the "three outflows" (āsrava), the Abhidharmasamuccaya states: based on outflowing via the outer gates, the outflow of sensual desire (kāmāsrava) is established; based on outflowing via the inner gates, the outflow of existence (bhavāsrava) is established; based on outflowing via the gate that serves as the basis of those two, the outflow of ignorance (avidyāsrava) is established. What that treatise intends to show is: all afflictions of the desire realm except ignorance are called the outflow of sensual desire; all afflictions of the form and formless realms except ignorance are called the outflow of existence; the ignorance of the three realms is called the outflow of ignorance. However, each of the four truths in the desire realm has ten afflictions, and there are six to be abandoned by cultivation; the five categories of the form and formless realms all exclude ill will, and according to what is appropriate, together with the secondary afflictions, they constitute the substances of those outflows. The number of kinds in the five categories is not the same as in the Hīnayāna. Fascicle sixty-four states: all afflictions of the desire realm, excluding the ignorance generated based on the false views of non-Buddhists, the rest are called the outflow of sensual desire; all afflictions of the form and formless realms, excluding the ignorance generated based on the false views of non-Buddhists, the rest are called the outflow of existence; the ignorance generated based on the false views of non-Buddhists across the three realms is called the outflow of ignorance of the desire for false liberation. Although the text of fascicle eighty-nine differs slightly, it agrees with the Abhidharmasamuccaya. The Abhidharmasamuccaya intends to say: all ignorance is called the outflow of ignorance, because arising independently and in association, it is superior to and more abundant than the others; the remaining afflictions that rely on it establish the other two outflows, because the higher and lower [realms] are distinct. Fascicle sixty-four states: the ignorance generated based on conceptually arisen false views is called the outflow of ignorance of the desire for false liberation, and the remainder establish the other two outflows, not stating that all delusion is the outflow of ignorance. Based on distinct meanings, they also do not contradict each other.