俱舍論頌疏論本 3.38

3.38

又論云：「若在修道，無未曾知，但為斷除餘隨眠故，即於彼境復數了知，是故說彼名為已知。」解云：從道類智已去，乃至金剛喻定，總名修道。若在修道，上下八諦總已知竟，無未曾知，但為斷除迷事煩惱，貪、瞋、癡、慢四隨眠故，於四諦境數起智知，名為已知，是故說彼有修道行者名為已知，已知而知故。

Furthermore, the treatise states: "If on the path of cultivation, there is nothing not yet known; but merely for the sake of eliminating the remaining dormant defilements (anuśaya), one repeatedly comes to know regarding those very objects; therefore, that is called 'one who has come to know'." The explanation states: From the subsequent knowledge of the path (mārge 'nvayajñāna) onwards up to the vajra-like concentration (vajropamasamādhi), it is collectively called the path of cultivation. If on the path of cultivation, the eight higher and lower truths have already all been known completely, and there is nothing not yet known; but merely for the sake of eliminating the dormant defilements that are delusions regarding concrete things—namely the four dormant defilements of craving, hostility, delusion, and conceit—one repeatedly gives rise to knowledge that knows regarding the objects of the four noble truths, and this is called "one who has come to know"; therefore, practitioners who possess that path of cultivation are called "those who have come to know", because they know what has already been known.