大乘義章 8.78

8.78

次就有漏無漏分別。毘曇法中，五根、五塵及與五識一向有漏，從漏生故、漏依住故。意根、意識及與法界，通漏無漏。成實法中，若斷漏故名為無漏，與《毘曇》同。若不生漏名無漏者，凡夫諸界一向有漏；無學諸界一向無漏；學人不定，已斷結處一切無漏，未斷結處一切有漏。大乘法中，諸佛菩薩實報根識，體則無漏，明現有漏。六塵之中，通漏無漏。色等五塵，就佛菩薩實報說者是其無漏，餘是有漏。法塵之中，數滅無為一向無漏，餘如五塵（此七門竟）。

Next, discriminating in terms of sāsrava and anāsrava. In the Abhidharma system, the five faculties, five objects, and five consciousnesses are exclusively sāsrava, because they arise from outflows and because outflows depend on and abide in them. The mental faculty, mental consciousness, and dharmadhātu span both sāsrava and anāsrava. In the *Tattvasiddhi*, if they are called anāsrava because of severing outflows, it is the same as the Abhidharma. If they are called anāsrava because outflows are not produced, then the various dhātus of an ordinary being are exclusively sāsrava; the various dhātus of an aśaikṣa are exclusively anāsrava; for a śaikṣa they are not uniform: where fetters have already been severed, all are anāsrava, and where fetters have not yet been severed, all are sāsrava. In Mahāyāna, the true retribution faculties and consciousnesses of buddhas and bodhisattvas are in substance anāsrava, while manifestly appearing as sāsrava. Among the six objects, they span both sāsrava and anāsrava. The five objects such as forms, when spoken of in terms of the true retribution of buddhas and bodhisattvas, are anāsrava, while the others are sāsrava. Among the object of phenomena (dharmāyatana), cessation through deliberation is exclusively anāsrava, and the rest are like the five objects (here ends this seventh section).