俱舍論記 4.204

4.204

「善法有二至亦假非實」者，經部義便，約二善辨成不成、斷與未斷。生得善不由功力修得，有斷、未斷，有成、不成。言斷者，謂邪見力，能損身中生得善種，令不能生現行善心，應知名斷。非畢竟害令其總無，故說名為斷。有而無用故名為損，損時名斷、名不成，未損名成、名未斷。加行善要由功力修得，有成、不成。若所依中彼善法種由已起故，善種增長生彼現行，功能自在勢力無損，自在義邊說名成就，即當大乘自在成就。若彼善種雖復先有，或時未起、或起已退還不自在，名不成就。

Regarding 'Wholesome dharmas are of two kinds... also nominal, not real': the Sautrāntika, by logical extension, distinguishes possession and non-possession, severed and unsevered, with respect to the two kinds of wholesome dharmas. Innate wholesome dharmas are not acquired through effort and cultivation; they have severance and non-severance, possession and non-possession. 'Severance' means that by the power of wrong view, the seeds of innate goodness in the body are damaged so that they cannot produce manifest wholesome thoughts; this should be known as 'severance'. It is not a complete destruction that reduces them to absolute non-existence; hence it is described as 'severance'. Because they exist without function, they are said to be 'damaged'; when damaged, it is called 'severed' and 'non-possession'; when undamaged, it is called 'possessed' and 'unsevered'. Cultivated wholesome dharmas must be acquired through effort and cultivation, and they have possession and non-possession. If in the basis those seeds of wholesome dharmas, because they have already arisen, increase and produce those manifest activities, with unimpaired efficacy and mastery, then in terms of mastery it is called 'possession', which corresponds to the 'possession through mastery' in the Mahāyāna. If those wholesome seeds, although previously existing, at times have not yet arisen, or having arisen then regress so that one is no longer master, this is called 'non-possession'.