俱舍論記 23.112

23.112

「論曰至離有頂故」者，釋上兩句。即前信、法至道類智名果非向。隨前七十三人三向，今住三果。謂前六人預流向，今住預流果。前三人一來向，今住一來果。前六十四人不還向，今住不還果。阿羅漢果於四果中必無初得。所以者何？見道無容斷修惑故，昔在凡位世道無容離有頂故，所以第四必非初得。

"The treatise says: [...] because of detaching from the peak of existence" explains the first two lines. The aforementioned persons of faith and Dharma, upon reaching mārga-anvaya-jñāna, are called [abiders in] a fruit, not directed [toward it]. Corresponding to the previous seventy-three persons in the three directions, they now abide in the three fruits. That is, the previous six persons directed toward the srotaāpanna now abide in the fruit of the srotaāpanna. The previous three persons directed toward the sakṛdāgāmin now abide in the fruit of the sakṛdāgāmin. The previous sixty-four persons directed toward the anāgāmin now abide in the fruit of the anāgāmin. The fruit of an arhat can never be attained first among the four fruits. Why is this? Because darśana-mārga cannot abandon the defilements of cultivation, and formerly in the stage of an ordinary person the worldly path could not detach from the peak of existence (bhavāgra); therefore, the fourth fruit can never be attained first.