俱舍論記 22.170

22.170

「通離染得至未曾得故」者，釋通二得。由有曾得故有離染得，由有未曾得故有加行得。此且據一相說。若細分別，曾得、未曾得俱通二種。曾得離染得者，謂離下地染得上地觀。曾得加行得者，謂非離染由加行力修得曾得者。未曾得離染得者，謂離有頂染時得。未曾得加行得者，謂非由離染，由加行力修得未曾得者。又《婆沙》云「加行得、離染得、生得者，有加行得有離染得非生得。離染得者，謂離染時而修得故。加行得者，謂作加行現在前故。佛無加行，獨覺下加行，聲聞或中加行或上加行，異生上加行現在前。曾得未曾得者，通曾得未曾得。聖者、菩薩後有異生，通曾得未曾得。餘異生唯曾得（解云：菩薩即是後有異生）。」

The words 'Acquired through detachment ... because of not having been previously acquired' explain being acquired in two ways. Because there is that which was previously acquired, there is acquisition through detachment; because there is that which was not previously acquired, there is acquisition through application. This is stated for the time being according to one general aspect. If distinguished in detail, both that which was previously acquired and that which was not previously acquired apply to both kinds. As for that which was previously acquired being acquired through detachment, this refers to abandoning detachment from a lower stage and acquiring the contemplation of a higher stage. As for that which was previously acquired being acquired through application, this refers to that which is not through detachment, but through the power of application cultivates and acquires that which was previously acquired. As for that which was not previously acquired being acquired through detachment, this refers to acquisition when abandoning the defilement of the Peak of Existence. As for that which was not previously acquired being acquired through application, this refers to that which is not through detachment, but through the power of application cultivates and acquires that which was not previously acquired. Furthermore, the Mahāvibhāṣā says: 'Regarding acquisition through application, acquisition through detachment, and acquisition through birth: it is acquired through application and acquired through detachment, but not acquired through birth. Acquired through detachment refers to its being cultivated and acquired when detaching from defilement. Acquired through application refers to its becoming manifest by making application. The Buddha has no application; pratyekabuddhas have inferior application; śrāvakas have either middling application or superior application; ordinary worldlings have superior application manifesting before them. Regarding previously acquired and not previously acquired: it applies to both previously acquired and not previously acquired. For noble ones and bodhisattvas who are ordinary worldlings in their final existence, it applies to both previously acquired and not previously acquired. For other ordinary worldlings, it is only previously acquired (Explanation: Bodhisattvas are precisely ordinary worldlings in their final existence).'