俱舍論記 24.82

24.82

「謂諸無漏至說有學差別」者，釋。謂諸無漏戒、定、慧三學，及擇滅果法，依彼差別立有學故，故名依因。因彼立故，故名為因。此滅盡定非是三學，以有漏故；亦非學果，以有為故，故不約成彼，說有學差別。

"Namely, the various anāsrava [...] states the distinctions among those in training": this explains. Namely, the three trainings of anāsrava morality, concentration, and wisdom, as well as the dharma of the fruit of analytical cessation (pratisaṃkhyā-nirodha)—it is based on the distinctions among them that those in training are established, and therefore they are called the foundational cause. Because they are established based on them, they are called causes. This absorption of cessation is not the three trainings, because it is sāsrava; nor is it the fruit of training, because it is saṃskṛta; therefore, the distinctions among those in training are not stated with reference to the accomplishment of it.