大乘義章 16.31

16.31

次就有漏無漏之義以釋不同。小乘道品通漏無漏，前二十二在見道前，名為有漏；七覺八道在見道上，名為無漏。菩薩所修，初始有漏，究竟所成一切無漏。故《涅槃》中宣說三十七菩提分為淨梵行。迦葉白佛：「有漏善法亦復能為無漏法因，何故不得名淨梵行？」佛言：「有漏性是顛倒，故非梵行；三十七品性是無漏，故是梵行。」以斯准驗，明知終成一切無漏（此四門竟）。

Next, explaining differences with respect to the meaning of sāsrava and anāsrava: in Hīnayāna, the factors of the path encompass both sāsrava and anāsrava. The initial twenty-two [factors] occur before the path of seeing and are called sāsrava; the seven factors of awakening and the eightfold path occur on the path of seeing and above, and are called anāsrava. What the bodhisattva cultivates is initially sāsrava, but what is ultimately realized is entirely anāsrava. Therefore, in the *Nirvāṇa-sūtra*, the thirty-seven factors of awakening are proclaimed to be pure brahma-practice. Kāśyapa said to the Buddha: "Sāsrava wholesome dharmas can also serve as causes for anāsrava dharmas; why can they not be called pure brahma-practice?" The Buddha said: "The nature of sāsrava is inversion; therefore, it is not brahma-practice. The nature of the thirty-seven factors is anāsrava; therefore, it is brahma-practice." Based on this verification, one clearly knows that what is ultimately realized is entirely anāsrava. (This concludes the fourth section.)