俱舍論記 24.95

24.95

「此定既能至皆名有學」者，釋後兩句。此定既能斷有頂地第九品惑，能引此第九品惑盡得俱行盡智，令起至生相中。又解：能引此惑盡得令起，能引此惑盡得俱行盡智令起。金剛喻定是最後無間道，盡智是最後解脫道，由此解脫道與諸漏盡得最初俱生，從俱生得為名，故名盡智。餘無生等雖盡得俱，而非初故。又《正理》云「或此盡言顯一切盡，謂第九品及所餘惑皆得擇滅，故名為盡。金剛喻定能引諸惑盡得俱行盡智令起，此與一切煩惱盡得最初俱生，故名盡智。有餘師說：惑盡身中此最初生，故名盡智（已上論文）。」如是盡智至現已生，便成無學阿羅漢果。阿羅漢，此云應，已得無學應果法故。為得別果所應修學，此無有故，得無學名。即此無學，唯應作他利益事故，諸有染者所應供故，依應義立阿羅漢名。又《婆沙》九十四釋云「復次阿羅者謂一切煩惱，漢名能害。用利慧力害煩惱賊，令無餘故，名阿羅漢。復次羅漢名生，阿是無義，以無生故名阿羅漢，彼於諸界、諸趣、諸生生死法中不復生故。復次漢名一切惡不善法，言阿羅者是遠離義，遠離諸惡不善法故名阿羅漢（已上論文）。」義准已成四向、三果皆名有學。

[The phrase] "Since this samādhi can […] are all called those in training" explains the latter two lines. Since this samādhi can abandon the ninth grade of delusion of the peak of existence, it can induce the knowledge of exhaustion (kṣayajñāna) that operates conjoined with the acquisition (prāpti) of the exhaustion of this ninth grade of delusion, causing it to arise up to its arising phase (jāti-lakṣaṇa). Alternatively explained: it can induce the acquisition of the exhaustion of this delusion, causing it to arise, and can induce the knowledge of exhaustion operating conjoined with the acquisition of the exhaustion of this delusion, causing it to arise. The diamond-like samādhi is the final uninterrupted path, and the knowledge of exhaustion is the final path of liberation (vimuktimārga); because this path of liberation initially arises together with the acquisition of the exhaustion of all outflows, it is named after the co-arising acquisition and is therefore called the knowledge of exhaustion. Although subsequent [knowledges] such as the knowledge of non-arising are also conjoined with the acquisition of exhaustion, they are not initial. Furthermore, the Nyāyānusāra states: "Alternatively, this word 'exhaustion' signifies that all [defilements] are exhausted: namely, the ninth grade and all other defilements have all attained analytical cessation (pratisaṃkhyānirodha), hence it is called 'exhaustion'. The diamond-like samādhi can induce the knowledge of exhaustion that operates conjoined with the acquisition of the exhaustion of all defilements, causing it to arise; this arises initially together with the acquisition of the exhaustion of all defilements, hence it is called the knowledge of exhaustion. Other masters say: in the person in whom defilements are exhausted, this arises initially, hence it is called the knowledge of exhaustion (end of treatise citation)." When such knowledge of exhaustion has already arisen in the present, one becomes the aśaikṣa arhat fruit. Arhat is translated here as 'worthy' (arhat / ying), because one has already attained the aśaikṣa dharmas of the fruit of worthiness. Because there is nothing further one ought to practice and train in to attain another fruit, one obtains the name 'aśaikṣa' (beyond training). Furthermore, because this aśaikṣa should only perform acts benefiting others, and because they ought to be venerated by those with defilements, the name arhat is established based on the meaning of 'worthy'. Moreover, the Mahāvibhāṣā, fascicle 94, explains: "Furthermore, 'ara' means all defilements, and 'hat' means able to slay. Using the power of sharp wisdom to slay the thieves of defilement without remainder, one is called an arhat. Furthermore, 'rahan' means birth, and 'a' means non-existence; because of non-birth, one is called an arhat, for they are no longer born among the dharmas of saṃsāra across all realms, destinies, and births. Furthermore, 'hat' means all evil, unwholesome dharmas, and 'ara' means departure; because one has departed from all evil, unwholesome dharmas, one is called an arhat (end of treatise citation)." By implication, the four candidates and three fruits are all named those in training (śaikṣa).