俱舍論頌疏論本 24.44

24.44

釋曰：得不還者，從斷初定一品為初，至斷有頂八品為後，名阿羅漢向，趣阿羅漢果故。即此向中，斷有頂地第九品惑無間道，名金剛喻定。此定能破一切煩惱，猶如金剛能摧一切，故名金剛喻定。定雖有力能破一切，餘惑先斷，故今唯斷第九品惑。此定既能斷有頂地第九品惑，能引此惑盡得俱行盡智令起，即此盡智是解脫道。此解脫道與漏盡得最初俱生，故名盡智。頌言「盡得俱」者，即是漏盡得，俱名盡智也。盡智生已，成無學果，更無學故；亦名為應，謂阿羅漢，此翻為應，應受人天廣大供養故。

The explanation says: For one who has attained the status of non-returner, starting from the abandonment of the first grade of the first dhyāna at the beginning up to the abandonment of the eight grades of the peak of existence at the end, this is called the path to arhatship, because one is proceeding toward the fruit of arhatship. In this very path, the uninterrupted path that abandons the ninth grade of defilement of the plane of the peak of existence is called the vajra-like concentration. This concentration is able to shatter all defilements, just as a vajra can demolish everything; hence it is called the vajra-like concentration. Although this concentration has the power to destroy all, because the remaining defilements have already been abandoned previously, it now only abandons the ninth grade of defilement. Since this concentration can abandon the ninth grade of defilement of the plane of the peak of existence, it can induce the arising of the knowledge of exhaustion that co-occurs with the acquisition of the exhaustion of this defilement; this knowledge of exhaustion is precisely the path of liberation. This path of liberation arises initially together with the acquisition of the exhaustion of contaminations, and is therefore called the knowledge of exhaustion. When the verse says 'together with the acquisition of exhaustion,' this refers to the acquisition of the exhaustion of contaminations, and together it is called the knowledge of exhaustion. Once the knowledge of exhaustion has arisen, one achieves the fruit of an aśaikṣa, because there is no more to be trained in; it is also called 'worthy' (arhat)—'arhat' is translated here as 'worthy' (ying), meaning worthy of receiving vast offerings from humans and devas.