俱舍論記 23.115

23.115

「論曰至不名後向」者，至道類智得三果時，於勝果道必定未得，故住三果未起勝道，但名住三果，不名後三向。故《正理》云「依得聖道建立八聖，如先已說。故得果時，於勝果道必定未得，以得果心於勝果道所對治惑非對治故。非非彼治現在前時得彼治道，如先已說。又非得果時即有勝果道所斷煩惱離繫得生，道類忍不能斷彼繫得故。若道力能斷彼繫得，此道引彼離繫得生，可說此道能證彼滅。以得前果時未得勝果道，故住果者乃至未起勝果道時，雖前已斷彼修所斷惑欲一品等，但名住果不名後向。後於何時得先所斷修惑離繫無漏得耶？於勝果道現前時得（已上論文）。」

"The treatise says: [...] one is not called directed toward the subsequent": Upon reaching mārga-anvaya-jñāna and obtaining the three fruits, one has definitely not yet obtained the path of the superior fruit; therefore, abiding in the three fruits without yet giving rise to the superior path, one is merely called abiding in the three fruits, and is not called directed toward the subsequent three. Thus the Nyāyānusāra states: "The establishment of the eight noble persons is based on the attainment of the noble path, as explained previously. Therefore, when attaining a fruit, one has definitely not yet obtained the path of the superior fruit, because the mind that attains the fruit is not an antidote to the defilements that are to be countered by the path of the superior fruit. It is not the case that when that which is not its antidote is present, one obtains the path that is its antidote, as explained previously. Furthermore, it is not the case that when attaining a fruit, the possession of detachment (visaṃyoga-prāpti) from the defilements abandoned by the path of the superior fruit immediately arises, because mārga-anvaya-kṣānti cannot abandon their possession of bondage. If the power of a path can abandon their possession of bondage, and this path induces the arising of their possession of detachment, one may say that this path can realize their cessation. Because when attaining the prior fruit one has not yet obtained the path of the superior fruit, therefore as long as an abider in the fruit has not yet given rise to the path of the superior fruit, even though they had previously abandoned those defilements abandoned by cultivation, such as one grade of desire and so forth, they are merely called an abider in the fruit, not directed toward the subsequent. Later, at what time does one obtain the anāsrava possession of detachment from the defilements of cultivation previously abandoned? One obtains it when the path of the superior fruit is made present (end of the treatise text)."