俱舍論記 24.108

24.108

「有餘師釋至成彼煩惱」者，述異釋。此師意證以無漏道離染，必能引起有漏離繫得。有捨無漏得，煩惱不成故。謂有學聖以無漏道離彼地染時，若不引生同治有漏離繫得者，則以聖道具離八地染得九地勝果道。後依靜慮得轉根時，頓捨先來九地所有果、向諸鈍聖道，唯得靜慮利果聖道。於八地中下五離繫可言有無漏得，上三無色煩惱離繫應皆不成，以無漏得隨鈍道，捨於彼離繫得既不成，是則還應成彼煩惱。

[On the text,] "Other masters explain [...] he would possess those defilements": This sets forth an alternative explanation. This master's intention is to prove that detaching from passion via an anāsrava path must induce a sāsrava attainment of disjunction, because if one relinquishes the anāsrava attainment, defilements are still not possessed. That is: when a noble trainee detaches from the defilements of that stage via an anāsrava path, if he did not induce a sāsrava attainment of disjunction of the same counteraction, then, having fully detached from the eight stages via the noble path, he would attain the superior noble path of the fruit of the ninth stage. Later, when he changes faculties based on dhyāna, he would abruptly relinquish all the dull noble paths of the fruits and candidateships of the nine stages previously attained, and obtain only the sharp noble path of the fruit belonging to dhyāna. Among the eight stages, while the disjunctions of the lower five might be said to have an anāsrava attainment, the disjunctions from defilements of the upper three formless realms would all fail to be accomplished, because the anāsrava attainment was relinquished along with the dull path. Since the attainment of disjunction from them would not be accomplished, he would consequently possess those defilements again.