俱舍論記 28.164

28.164

「總相雖然至盡餘煩惱」者，釋下兩句。此簡差別。總相雖然，若委細說，聖生有頂從自淨定必起無漏無所有處，為盡自地所餘煩惱，自地無聖道，欣樂起下故。就起下中，唯無所有最隣近故，起彼現前盡餘煩惱。故《正理》云「離無漏道，必無有能斷彼餘惑成阿羅漢。是故有頂，無漏無所有處依九地身，有漏無所有處依八地身，有漏無漏識無邊處依七地身，空無邊處依六地身，乃至初定依二地身謂自及欲。」

Regarding 'Although this is the general characteristic ... to exhaust remaining defilements': this explains the lower two lines. This distinguishes exceptions. Although this is the general characteristic, if explained in detail, an ārya born in the Peak of Existence from their own pure concentration must give rise to the uncontaminated stage of nothingness, in order to exhaust the defilements remaining in their own stage; since there is no noble path in their own stage, they joyfully aspire to give rise to the lower. In terms of giving rise to the lower, because the stage of nothingness alone is most adjacent, they bring it into manifestation to exhaust remaining defilements. Therefore the *Nyāyānusāra* says: 'Apart from the uncontaminated path, there is definitely none who can sever the remaining defilements of that [stage] and become an arhat. Therefore, for the Peak of Existence, the uncontaminated stage of nothingness relies on the bodies of nine stages; the contaminated stage of nothingness relies on the bodies of eight stages; the contaminated and uncontaminated stage of boundless consciousness relies on the bodies of seven stages; the stage of boundless space relies on the bodies of six stages; up to the first dhyāna relies on the bodies of two stages, namely its own and the desire [realm].'