俱舍論記 14.52

14.52

「若有現住至有成現在」者，釋第八句。定、道律儀若有現住靜慮，成現在靜慮律儀。若有現住無漏道，成現道律儀。非出觀時有成現在定、道律儀隨心轉故，散心現前必無彼故。問：何故靜慮名定，無漏名道？解云：定、道兩種雖俱通二，為簡差別各立一名。又解：無漏之法眾聖所遊出生死路，究竟離苦雖亦通定偏得道名；有漏不爾，雖亦通道而立定名。

Regarding "If one currently abides... there is possession of the present": this explains the eighth line. Regarding the disciplines of concentration and path: if one currently abides in dhyāna, one possesses the present dhyāna discipline; if one currently abides in the anāsrava path, one possesses the present discipline of the path. When emerging from meditative absorption, one does not possess the present discipline of concentration or path, because they are concomitant with the mind, and when a scattered mind is present, they are definitely absent. Question: Why is dhyāna called concentration, and anāsrava called path? The explanation is: although concentration and path both apply to both, in order to distinguish them, each is assigned one name. Another explanation is: the anāsrava dharma is the path traversed by the noble ones to emerge from saṃsāra, completely transcending suffering, and although it also applies to concentration, it is specifically designated by the name "path"; the sāsrava is not like this, and although it also applies to the path, it is designated by the name "concentration".