俱舍論疏 22.194

22.194

論「通離染得及加行得」，第六明二得也。此論通二得。《正理論》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 Śāstra's text, "It is obtained through detachment from passion as well as through prayoga," this sixthly clarifies the two modes of acquisition. This Śāstra admits both acquisitions. The Nyāyānusāra states: "It is obtained solely through prayoga, not through detachment from passion. For those who have not detached from passion, it definitely becomes present through prayoga, because it is not subsumed within the planes obtained through detachment from passion. It has already been stated that all these are subsumed under the threshold planes, not the fundamental ones. Moreover, because this mindfulness is induced solely by superior prayoga, one should not say that it is obtained through detachment from passion." The masters of the Kośa defend [our position], saying: In the discussion of the attainment of cessation (nirodhasamāpatti), it is said that the Buddha has not a single quality that is not obtained through detachment from passion; furthermore, when detaching from the passion of the ninth grade of Neither-Perception-Nor-Non-Perception, persons of the three vehicles cultivate the defiled virtues of the nine planes at the initial thought-moment of the knowledge of destruction (kṣayajñāna); and moreover, the intermediate dhyāna is subsumed under the planes of detachment from passion. Are these not obtained through detachment from passion?