Dutiyaduke āsavānaṃ ārammaṇabhūtā
sāsavā.
（2）（有漏慧、无漏慧）在第二的二法中，以有诸漏为所缘的慧为「有漏慧」，
Ñ(XIV,10): 3. In the second dyad, that
subject to cankers is that which is the object of cankers.
Tesaṃ anārammaṇā anāsavā.
无彼等所缘的慧为「无漏慧」，
Ñ: That free from cankers is not their
object.
Atthato panesā lokiyalokuttarāva hoti.
此等（有漏慧无漏慧）的意义也是世间出世间慧。
Ñ: This dyad is the same in meaning as
the mundane and supramundane.
Āsavasampayuttā sāsavā.
Āsavavippayuttā anāsavātiādīsupi eseva nayo.
亦可以同样的说：与漏相应的慧为有漏慧，与漏不相应的慧为无漏慧。
Ñ: The same method applies to the dyads
'subject to cankers and free from cankers, associated with cankers
and dissociated from cankers' (Dhs. p. 3), and so on.
Evaṃ sāsavānāsavādivasena duvidhā.
如是以有漏无漏为二种。
Ñ: So it is of two kinds as subject to
cankers and free from cankers, and so on.
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