俱舍論記 17.115

17.115

「論曰至謂有漏無漏」者，釋斷道名。道能證無為斷，及能斷有為惑，具此二斷得斷道名。即無間道能引斷得，至生相時說名能證。能斷惑得不至生相，說名能斷。此無間道亦證亦斷。若解脫道，證而非斷。雖於斷得無引功能，與斷得俱，說名為證。非由彼力令此惑得不至生相，不名能斷。斷、道不同，總有二種：謂有漏、無漏業差別故。

[On the phrase] “The commentary says … namely, with-outflows and outflow-free”: this explains the name “path of severance” (prahāṇa-mārga). The path can realize the severance that is unconditioned, and can sever defilements that are conditioned; possessing these two severances, it obtains the name “path of severance.” That is, the uninterrupted path (ānantarya-mārga) can induce the acquisition (prāpti) of severance; when it reaches the phase of arising, it is said to be able to realize. Being able to sever the acquisition of defilements so that it does not reach the phase of arising is said to be able to sever. This uninterrupted path both realizes and severs. As for the path of liberation (vimukti-mārga), it realizes but does not sever. Although it lacks the function of inducing the acquisition of severance, because it is coexistent with the acquisition of severance, it is said to realize. It is not by its power that this acquisition of defilements is prevented from reaching the phase of arising, so it is not called able to sever. Severance and paths differ, having two kinds in total: namely, due to the difference between karma with-outflows and outflow-free.