俱舍論疏 25.204

25.204

「論曰至此心生故」，明無學心生時得解脫也。先由煩惱得障不至生時，今得正斷，故得生也。此就顯說言煩惱得，理實亦通色、無色業。故《正理》云「說障解脫者，非唯煩惱障，色、無色界滅生果業亦是爾時所脫障故。此業亦障阿羅漢得，由此古昔諸大論師咸作是言：業於得忍、不還、應果極為障礙。」

[On the phrase of] the śāstra, "The treatise says: up to because this mind arises," this clarifies that when the non-learner mind arises, it attains liberation. Previously, obstructed by the acquisition (prāpti) of afflictions, it did not reach the time of arising; now, with [the afflictions] being correctly severed, it is able to arise. This refers explicitly to the acquisition of afflictions; in actual principle, it also includes karma of the form and formless realms. Therefore the Nyāyānusāra says: "That which is spoken of as an obstacle to liberation is not only the obstacle of afflictions; karma that extinguishes fruit of birth in the form and formless realms is also an obstacle from which one is liberated at that time. This karma also obstructs the attainment of arhatship. Because of this, all the great masters of ancient times said: 'Karma is an extreme obstacle to the attainment of patience (kṣānti), the non-returner (anāgāmin), and the fruit of arhatship.'"