俱舍論疏 2.47

2.47

「論曰至唯名有漏」，釋也。意界、意識唯有二類，道諦攝者是無漏，漏不增故；餘唯有漏，漏隨增故。法界，有為無漏，道諦所攝；無為無漏，謂三無為。擇滅無為，漏緣不增，故是無漏。虛空、非擇滅二，漏不緣故，名為無漏。非二因果，故染不緣也。餘名有漏，漏隨增故。「餘十五界唯名有漏」，漏隨增故。與大乘、諸部不同也。

From the Śāstra's "It is said... are called only sāsrava": this is the explanation. The mind dhātu and mental consciousness dhātu comprise only two kinds: those subsumed under the truth of the path are anāsrava, because the āsravas do not increase [with respect to them]; the remainder are solely sāsrava, because the āsravas increase in accordance [with them]. In the dharma dhātu, conditioned anāsrava is subsumed under the truth of the path; unconditioned anāsrava refers to the three unconditioned phenomena. As for analytical cessation (pratisaṃkhyānirodha), because the āsravas do not increase when taking it as object, it is anāsrava. Space (ākāśa) and non-analytical cessation (apratisaṃkhyānirodha) are called anāsrava because the āsravas do not take them as object at all. Since they are neither cause nor effect of the two [truths of suffering and origination], defilements do not take them as object. The rest are called sāsrava, because the āsravas increase in accordance [with them]. "The remaining fifteen dhātus are called only sāsrava" because the āsravas increase in accordance [with them]. This differs from the Mahāyāna and other schools.