俱舍論記 14.161

14.161

「又諸聖者至謂定不作」者，釋得不作。謂諸聖人身中成就無漏法故，於欲邪行一切定得不作律儀。不作律儀，謂定不作欲邪行等，非別有體。如世有人性不飲酒，非別有體。經生聖者亦不行斯欲邪行故，以諸聖者性不犯彼近事戒故，故說聖人能持性戒。離非梵行則不如是，未離欲聖猶有妻故，故近事戒制離欲邪行。若復固執離非梵行為近事戒，勿經生聖者犯近事律儀，以有妻故。故《正理》云「若異此者，經生有學應不能持近事性戒。」

Regarding "Furthermore, āryas [...] namely, definitely not doing": Explaining "attaining non-doing." Because āryas possess anāsrava dharmas within themselves, with regard to sexual misconduct they all definitely obtain the restraint of non-doing. The discipline of non-doing means definitely not committing sexual misconduct and the like; it does not have a separate entity. Just as in the world someone may naturally not drink alcohol, without having a separate entity. Āryas across lifetimes also do not commit this sexual misconduct, because āryas by nature do not violate those upāsaka precepts; thus āryas are said to be able to maintain natural morality. Abstaining from unchaste conduct is not like this, because āryas who have not abandoned desire still have wives; therefore the upāsaka precept prohibits sexual misconduct. If one were to insist that abstaining from unchaste conduct is the upāsaka precept, then āryas across lifetimes would violate the upāsaka discipline because they have wives. Therefore the *Nyāyānusāra* says: "If it were otherwise, a śaikṣa across lifetimes would not be able to maintain the natural morality of an upāsaka."