俱舍論記 22.177

22.177

「通離染得及加行得」者，釋頌二得，即二得門也。總而言之通二得也。《正理》破云「唯加行得，非離染得。未離染者定由加行現在前故，非離染得地所攝故，已說皆是近分地攝非根本故。又此念唯是勝加行引故，不應說此有離染得。」俱舍師救云：滅盡定中云佛無一德非離染得。又離非想第九品染三乘之人，盡智初心修九地中有漏功德。又中間定離染地攝。此等豈非離染得耶？

[On the phrase] 'obtained both through detachment and through preparation': this explains the verse's 'two acquisitions,' which is the door of the two acquisitions. Generally speaking, it is obtained through both. The *Nyāyānusāra* refutes this, saying: 'It is obtained only through preparation, not through detachment. For one who is not yet detached from passion, [this mindfulness] definitely manifests by virtue of preparation; because it is not subsumed under the stages obtained through detachment, as has already been stated that all are subsumed under the access stages and not the fundamental [absorptions]. Furthermore, because this mindfulness is induced solely by superior preparation, one should not say that it has acquisition through detachment.' The *Kośa* master defends: In the context of the attainment of cessation, it is said that the Buddha has not a single quality that is not obtained through detachment. Furthermore, for persons of the three vehicles who detach from the ninth grade of passion of [the sphere of] neither-perception-nor-non-perception, their initial moment of the knowledge of exhaustion cultivates the conditioned merits of the nine stages. Furthermore, the intermediate absorption is subsumed under the stages [obtained through] detachment. How could these not be acquisitions through detachment?