俱舍論記 5.62

5.62

「成佛時得至皆離染得」者，釋。明佛滅定離染時得。《正理》彈云「豈不盡智於成佛時亦不名得，況滅盡定？以諸菩薩住金剛喻三摩地時名得盡智，得體生時名為得故。」又云「隨宜為彼而通釋者，謂於近事而說遠聲。或金剛喻三摩地時必成佛故亦名成佛，無間剎那定成佛故。」解云：《正理論》主為《俱舍》通，理實說得在菩薩位。今於近佛成就事，說遠菩薩初得聲，故於佛位說得無失。俱舍師救云：言成佛者，於因立果名。言盡智時得者，謂盡智在生相時。自解足能，無勞彼釋。

"Acquired at the time of attaining buddhahood [...] all are acquired through detachment": this is the explanation. It explains that the Buddha's attainment of cessation is acquired at the time of detachment. The *Nyāyānusāra* critiques this, saying: 'Is not even the knowledge of destruction (kṣaya-jñāna) not called acquired at the time of attaining buddhahood, let alone the attainment of cessation? For when bodhisattvas abide in the vajropama-samādhi, it is called acquiring the knowledge of destruction, because acquisition is named when the essence comes into being.' It also states: 'If one interprets it adaptively for him: it refers to using the word of a distant [event] for a proximate event. Or, because at the time of the vajropama-samādhi one will definitely become a buddha, it is also called attaining buddhahood, since in the uninterrupted moment (ānantarya-kṣaṇa) one is certain to become a buddha.' Explanation: The author of the *Nyāyānusāra* provides a reconciliation for the *Kośa*, [showing that] in true principle acquisition occurs in the stage of the bodhisattva. Here, regarding the event of accomplishment close to buddhahood, the remote word of the bodhisattva's initial acquisition is spoken; thus, speaking of acquisition in the buddha-stage has no flaw. The Kośa masters defend [Vasubandhu], saying: Speaking of 'attaining buddhahood' names the cause after the result. Saying 'acquired at the time of the knowledge of destruction' refers to when the knowledge of destruction is in the characteristic of arising. Our own explanation is quite sufficient, with no need for his reconciliation.