俱舍論記 28.194

28.194

「此三等持至無漏不然」者，釋有漏。此三摩地唯是有漏，厭聖道故。無漏不然，若緣聖道是欣非厭。又《顯宗》云「重三等持唯是有漏，以於聖道生厭捨故，非無漏定厭捨聖道。亦緣聖道取空，非常，理可名為厭捨聖道。無相無相但緣無為作靜行相，何名厭道？此欣無學無相等持不轉之因，故名厭道。謂彼定起而作是言：無相等持不生為善。此既欣讚聖道不生，如何不名厭捨聖道。前無相定非此所緣。如何此名無相無相？或應許此定不緣非擇滅，但緣無學無相不生。此亦不然，准前釋故。謂緣無相之非擇滅，此非擇滅亦離諸相，緣無相無相故得無相無相名。緣無相境作靜行相，是故此定從境立名。

"From 'These three concentrations' up to 'anāsrava is not so'" explains their being tainted (sāsrava). These samādhis are exclusively tainted, because they feel revulsion toward the noble path. Untainted ones are not so; if they take the noble path as an object, it is with delight and not revulsion. Furthermore, the *Xianzong lun* states: "The repeated three concentrations are exclusively tainted, because they produce revulsion and abandonment toward the noble path; untainted concentrations do not feel revulsion and abandonment toward the noble path. Taking the noble path as an object and adopting [the aspects of] empty and impermanent can reasonably be called revulsion and abandonment toward the noble path; but since the signless-signless merely takes the unconditioned as an object and adopts the aspect of calm, how is it called revulsion toward the path? It delights in the cause of the non-functioning of the aśaikṣa signless concentration; hence it is called revulsion toward the path. That is, when that concentration arises, it speaks thus: 'It is good that the signless concentration does not arise.' Since this rejoices in and praises the non-arising of the noble path, how could it not be called revulsion and abandonment toward the noble path? The preceding signless concentration is not the object of this one. Why then is this called 'signless-signless'? Or one might grant that this concentration does not take cessation not through deliberation as an object, but merely takes the non-arising of the aśaikṣa signless as an object. This too is incorrect, by analogy with the preceding explanation. That is, it takes as its object the cessation not through deliberation of the signless, and this cessation not through deliberation is also free from all signs; taking the signless as an object without signs, it therefore receives the name 'signless-signless'. It takes a signless object and adopts the aspect of calm; therefore this concentration is named from its object."