俱舍論頌疏論本 28.101

28.101

無願謂餘十，諦行相相應者，釋無願三摩地，謂緣餘諦十種行相相應等持。言餘諦者，謂餘苦諦非常、苦相，集諦下四：因、集、生、緣，道諦下四：道、如、行、出，此名餘諦十種行相。非常與苦及集諦因，此二諦相可厭患故，道諦如船筏，必應捨故，故緣彼諦得無願名。不願樂故，名為無願，謂此超過現前所對。苦、集、道諦可厭捨故。於苦諦下，空、非我相非所厭捨，以與涅槃相相似故。

'Wishlessness refers to the remaining ten, associated with the aspects of the truths' explains the samādhi of wishlessness, meaning the samādhi associated with the ten aspects of the remaining truths. The 'remaining truths' means the remaining [aspects of the truth of suffering], impermanence and suffering; the four under the truth of origin: cause, origin, arising, and condition; and the four under the truth of the path: path, correctness, practice, and deliverance. These are called the ten aspects of the remaining truths. Because impermanence, suffering, and the causes under the truth of origin—these aspects of the two truths—are to be loathed, and because the truth of the path is like a raft and must inevitably be abandoned, taking those truths as objects therefore receives the name 'wishlessness'. Because one does not wish for or delight in them, it is called 'wishlessness', meaning that this transcends what is directly confronted in the present, because the truths of suffering, origin, and the path are to be loathed and abandoned. Under the truth of suffering, the aspects of empty and non-self are not to be loathed and abandoned, because they are similar to the aspect of nirvāṇa.