成唯識論述記 7.306

7.306

述曰：下第六文第十一漏、無漏。雖言凡聖初文已說異生，更無別門。何以唯有漏不通無漏者？厭想、欣彼無想之果入此定故。即為六行有所欣、厭。非如滅定，為上息想，雖厭而無所欣果故，故唯無漏。五十三說：以無想定無惠現行，此上有勝住及生故，不能證得所未證得諸勝善法，由是稽留誑橫處故，非聖所入。六十二說：無想等至唯有漏，乃至廣說。《俱舍》云：「聖者不執有漏為真涅槃」，此中准彼故唯有漏，非聖所起。曾得、未曾得加行離染等，並如《對法》第二抄等解。

The Commentary states: Below is the eleventh topic in the sixth section: sāsrava and anāsrava. Although it speaks of ordinary beings and nobles, the opening text has already mentioned pṛthagjanas, so there is no separate category. Why is it only sāsrava and does not extend to anāsrava? Because one enters this concentration by revolting against ideation and yearning for that fruit of non-ideation. That is, through the six modes of practice there is something yearned for and revolted against. It is not like the cessation concentration: in order to bring ideation to quietude in a higher state, although there is revulsion, there is no fruit yearned for, and so it is exclusively anāsrava. Fascicle 53 says: Because in the asaṃjñi-samāpatti there is no manifestation of discernment, and because above this there are superior abodes and rebirths, one cannot realize the various superior wholesome dharmas not yet realized; because on this account it is a place of delay, deception, and peril, it is not entered by the noble. Fascicle 62 says: The non-ideation attainment is only sāsrava, and so on at length. The Abhidharmakośa says: 'The noble do not grasp sāsrava as true nirvāṇa.' Here, in accordance with that, it is only sāsrava and not generated by the noble. Having previously attained it, not having previously attained it, preparatory application, abandonment of defilement, and so forth, are all explained as in the secondary commentary on the second [fascicle of the] Abhidharmasamuccaya.