成唯識論述記 10.548

10.548

述曰：下釋無漏義。「諸漏永盡」者，能除漏義，能證、所證皆能除漏，此即離彼相應縛義。「非漏隨增」者，即是顯非所緣縛義。又，「諸漏永盡」者，顯離雜彼煩惱；「非漏隨增」，離二縛義。又，初是染法自性斷，後是離縛斷；初性唯染，後通一切有漏。言「性淨」者，簡二乘無學，善有漏等蘊雖亦離二縛，而性非淨，前有漏類故，有第七所知障漏，俱非性淨故。言「圓」者，簡一切有學無漏，因未圓故。「明」者，簡二乘無學無漏，顯彼雖圓果之極，故而非是明，非勝妙故。又，「淨」簡有漏，「圓」簡二乘，「明」簡菩薩無漏，具五義性，名無漏界，餘無漏等雖亦名無漏，非究竟無漏。此中雖解無漏之言，長讀尚字，意乃為遠也。

The Commentary states: Below it explains the meaning of anāsrava. 'All outflows are forever exhausted' means the ability to eliminate outflows: both that which can realize and that which is realized are able to eliminate outflows; this is the meaning of being free from binding by association. 'Outflows do not increase in accordance with it' reveals the meaning of not being bound by cognized objects. Furthermore, 'all outflows are forever exhausted' reveals freedom from defilements that contaminate it; 'outflows do not increase in accordance with it' means freedom from the two bindings. Again, the first is abandonment of the intrinsic nature of defiled dharmas; the latter is abandonment through freedom from bondage. The first's nature is solely defiled; the latter extends to all sāsrava dharmas. The words 'pure by nature' exclude the non-learners of the two vehicles: although wholesome sāsrava aggregates and so forth are also free from the two bindings, their nature is not pure, because they belong to the preceding category of sāsrava and possess the outflows of the cognitive obstruction of the seventh consciousness, both being not pure by nature. The word 'complete' excludes the anāsrava of all learners, because the cause is not yet complete. 'Luminous' excludes the anāsrava of non-learners of the two vehicles, revealing that although their fruit is the culmination [of their path], it is still not luminous, because it is not supreme and subtle. Furthermore, 'pure' excludes sāsrava, 'complete' excludes the two vehicles, and 'luminous' excludes the bodhisattva's anāsrava; possessing these five meanings in its nature, it is called anāsravadhātu. Although other anāsrava states are also named anāsrava, they are not the ultimate anāsrava. Although it explains the word anāsrava here, reading on to the word 'still', the intended meaning is far-reaching.