大乘義章 8.34

8.34

次就有漏無漏分別。依如《毘曇》，就向九種五陰之中，第三無漏，餘八有漏。成實法中，義有兩兼，若斷漏故名為無漏，唯在行心，餘皆有漏。若不生漏，名為無漏。無學五陰一向無漏，凡夫五陰一向有漏；學人不定，若斷結處是其無漏，結未盡處是其有漏。大乘法中，真德五陰一向無漏，分段因果一向有漏，變易因果隨相無漏、體性有漏，以相順理故名無漏，以性違故名為有漏（此五門竟）。

Next, they are differentiated according to tainted (sāsrava) and untainted (anāsrava). According to the Abhidharma, among the nine kinds of five aggregates previously mentioned, the third is untainted, and the remaining eight are tainted. In the Tattvasiddhi teaching, the meaning holds both: if it is called untainted because of severing taints, it resides only in the mind of formations, and all the rest are tainted. If it is called untainted because taints are not generated, the five aggregates of those beyond training (aśaikṣa) are consistently untainted, while the five aggregates of ordinary beings are consistently tainted; for learners (śaikṣa) it is indeterminate: where defilements are severed, it is untainted; where defilements are not yet exhausted, it is tainted. In the Mahāyāna teaching, the five aggregates of true virtues are consistently untainted; the causes and effects of fragmented samsāra are consistently tainted; the causes and effects of transformationally changed samsāra are untainted according to their characteristics, but tainted in their essential nature: because their characteristics accord with principle, they are called untainted; because their nature runs contrary [to reality], they are called tainted. (This finishes the fifth section).