俱舍論記 25.80

25.80

「諸無學者至已得滅盡定」者，釋下兩句，明無學滿。於無學位，若具根、定獨得滿名。若於二中隨有所闕，雖名分滿，不名為獨。於有學位，有三果故得言果滿。無學唯一，不約果論。《正理論》意：要具二因方稱為滿，隨有所闕皆不名滿。《正理》破意准前應說，《俱舍》救意亦准前說。

Regarding "All aśaikṣas [...] having already attained the meditation of cessation": this explains the lower two lines, clarifying the fulfillment of the aśaikṣa. In the stage of the aśaikṣa, if one is endowed with faculties and concentration, one uniquely attains the designation 'fulfilled'. If one is lacking either of the two, although called partially fulfilled, one is not called unique. In the stage of the saikṣa, because there are three fruits, one can speak of fulfillment of fruit; the aśaikṣa has only one, so it is not discussed in terms of fruit. The view of the *Nyāyānusāra* is: only when possessing both causes is one called fulfilled; if lacking either, one is not called fulfilled. The intent of the refutation in the *Nyāyānusāra* should be understood according to the preceding, and the intent of the *Kośa*'s defense should likewise be understood according to the preceding.