俱舍論記 3.50

3.50

「在無學道至乃至廣說」者，約無學道立具知根。謂修道中猶有煩惱，於四諦理未能作知己已知之解。在無學道，由無惑故，能於諦境作知己已知之解，故名為知。此釋知義。有成就此知者名為具知，約成就釋具。或數數習此知已成性者名為具知，約習釋具。謂得盡智、無生智故名為具知。我遍知苦是盡智，不復遍知是無生智。我已斷集是盡智，不復斷集是無生智。我已證滅是盡智，不復證滅是無生智。我已修道是盡智，不復修道是無生智。故言乃至廣說。

Regarding "On the path of no-more-learning […] up to and including detailed exposition": this establishes the faculty of one who has fully known in terms of the path of no-more-learning. That is, on the path of cultivation there are still defilements, and one has not yet been able to generate the understanding regarding the principle of the four truths that 'I have known and already know'. On the path of no-more-learning, because defilements are absent, one is able to generate the understanding regarding the object of the truths that 'I have known and already know'; therefore it is called 'knowing'. This explains the meaning of 'knowing'. One who is endowed with this knowing is called 'one who has fully known'; 'fully' is explained in terms of endowment. Or, one who has repeatedly cultivated this knowing until it has become one's nature is called 'one who has fully known'; 'fully' is explained in terms of cultivation. That is to say, because of obtaining the knowledge of destruction and the knowledge of non-arising, one is called 'one who has fully known'. 'I have comprehensively known suffering' is the knowledge of destruction; 'I need not comprehensively know it again' is the knowledge of non-arising. 'I have abandoned the origin' is the knowledge of destruction; 'I need not abandon the origin again' is the knowledge of non-arising. 'I have realized cessation' is the knowledge of destruction; 'I need not realize cessation again' is the knowledge of non-arising. 'I have cultivated the path' is the knowledge of destruction; 'I need not cultivate the path again' is the knowledge of non-arising. Therefore it is said: 'up to and including detailed exposition'.