俱舍論疏 22.187

22.187

論「通離染得至未曾得故」，明二得也。《正理論》云「離彼彼地染得彼彼定時，亦即獲得彼地此觀。離染得已，於後後時亦由加行令得現起；未離染者唯加行得。此中一切聖，最後有異生，皆通未曾，餘唯曾得。」《毘婆沙》云「加行得、離染得。生得者，有加行得。有離染得，非是生得。離染得者，謂離染時而修得故，加行現在前故。佛無加行得，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（述曰：聖者謂一切聖人。異生中有二：一菩薩後有異生、二自餘異生。菩薩異生與聖人同，自餘異生唯曾得也）。」

On the Śāstra's text, "Obtained through detachment from passion ... because it was not previously obtained," this clarifies the two modes of acquisition. The Nyāyānusāra states: "When one attains a particular absorption through detachment from the passion of a particular plane, one also immediately obtains this contemplation of that plane. Having obtained it through detachment, at later times one also causes it to be manifested by means of prayoga; those who have not detached from passion obtain it solely through prayoga. Here, all noble ones and ordinary persons in their final existence can have it as not previously obtained; for the rest, it is only previously obtained." The Vibhāṣā states: "Acquired through prayoga and acquired through detachment from passion. Among that which is inborn, there is that acquired through prayoga. There is that acquired through detachment from passion which is not inborn. 'Acquired through detachment from passion' means that it is cultivated and obtained at the time of detachment from passion, because prayoga becomes present. The Buddha has no acquisition through prayoga; a pratyekabuddha has inferior prayoga; a śrāvaka has either middling or superior prayoga; an ordinary person has superior prayoga manifest before them. Regarding 'previously obtained' versus 'not previously obtained': it can be both previously obtained and not previously obtained. Noble ones, bodhisattvas, and ordinary persons in their final existence can have it as both previously obtained and not previously obtained. Other ordinary persons have it solely as previously obtained (The Commentary says: 'Noble ones' refers to all noble persons. Among ordinary persons there are two kinds: first, bodhisattvas and ordinary persons in their final existence; second, other ordinary persons. Bodhisattva-ordinary persons are identical with noble persons; other ordinary persons have it solely as previously obtained)."