俱舍論記 27.84

27.84

「除佛所餘至自在轉故」者，釋第四句。除佛，所餘一切聖者所說六種，唯加行得非離染得，非皆得故。若別修邊際定者得，若不修者不得。唯佛於此六種功德亦離染得，後隨現前不由加行。然《婆沙》明願智、無諍智中皆言如是說者，若決定可得者彼離染得，盡智時得故。後加行現在前，佛不加行，獨覺下加行，聲聞或中或上。然有願智、無諍由邊際定加行故得，加行故現在前。解云：《婆沙》通據少分，故說二乘亦有離染得。《俱舍》以二乘離染得不定故，但言加行得。

Regarding the passage from "For all other noble beings except the Buddha" up to "because it operates with mastery": this explains the fourth line. For all noble beings other than the Buddha, the six kinds expounded are obtained solely through preparatory cultivation and not through detachment from defilement (vairāgya), because not all [such beings] attain them. If one separately cultivates the prāntakoṭika-dhyāna, one attains them; if one does not cultivate it, one does not attain them. Only the Buddha attains these six kinds of virtues also through detachment from defilement, and subsequently they present themselves without requiring preparatory cultivation. However, the Mahāvibhāṣā, in clarifying praṇidhi-jñāna and araṇā-jñāna, states in both cases that according to the correct view, if they are definitely obtainable, they are obtained through detachment from defilement, because they are attained at the time of the knowledge of exhaustion. Later they become manifest through preparatory cultivation: the Buddha does not require preparatory cultivation, pratyekabuddhas require slight preparatory cultivation, and śrāvakas require either middling or superior preparatory cultivation. Yet there are cases where praṇidhi-jñāna and araṇā are obtained through the preparatory cultivation of the prāntakoṭika-dhyāna, and become manifest through preparatory cultivation. Explanation: The Mahāvibhāṣā speaks comprehensively on the basis of a minor portion, hence saying the two vehicles also have attainment through detachment from defilement. The Kośa, because attainment through detachment from defilement is not fixed for the two vehicles, states only that they are obtained through preparatory cultivation.