俱舍論記 25.127

25.127

「論曰至故唯成八」者，釋上兩句。有學位中尚有所餘煩惱繫縛，未解脫故無解脫支，非離少縛可名脫者，非無解脫體可立有彼了解脫智，故有學位不立二支。無學已脫諸煩惱縛，立解脫支。復能起彼盡、無生二了解脫智，立正智支。由無學位正脫、正智二顯了故，可立二支。有學不然，故唯成八。

Regarding "The treatise says [...] therefore only eight are constituted": this explains the upper two lines. In the state of the learner (śaikṣa), one is still bound by the remaining afflictions; because one is not yet liberated, there is no limb of liberation, for one who is free from only a little bondage cannot be called liberated; and without the entity of liberation, one cannot establish the knowledge that understands that liberation. Therefore, in the state of the learner, the two limbs are not established. An aśaikṣa has already been liberated from the bonds of all afflictions, so the limb of liberation is established. Furthermore, they can give rise to the two cognitions of destruction and of non-arising that understand liberation, so the limb of right knowledge is established. Because in the state of an aśaikṣa both right liberation and right knowledge are manifest, the two limbs can be established. This is not the case for a learner, and therefore only eight [limbs] are constituted.