俱舍論疏 26.173

26.173

論「先未曾得今方得故」，通也。據得說修，闕緣不生。《正理論》云「謂於爾時起得自在。餘緣障故，體不現前。即由此因說名為得，以證彼得起自在故。以有諸法得即現前，如盡智等。或有諸法先得後現前，如無生智等（利根人無生智與盡智同時得也）。或有諸法得永不現前，如此智等。或有諸法不得而現前，如外色等。故雖不生而有修義。」

On the Śāstra's 'Because having never previously been obtained, it is only now obtained': this is the resolution. Cultivation is spoken of in terms of acquisition; lacking conditions, it does not arise. The Nyāyānusāra states: 'That is to say, at that time one gives rise to mastery of acquisition. Because obstructed by other conditions, its substantial entity does not become manifest. It is precisely due to this reason that it is said to be obtained, because one realizes mastery in the arising of its acquisition. For there are phenomena which, upon acquisition, immediately become manifest, such as the knowledge of exhaustion and so forth; or there are phenomena which are obtained first and become manifest later, such as the knowledge of non-arising and so forth (for a person of sharp faculties, the knowledge of non-arising and the knowledge of exhaustion are obtained simultaneously); or there are phenomena which are obtained and never become manifest, such as this knowledge and so forth; or there are phenomena which are not obtained yet become manifest, such as external matter and so forth. Therefore, although it does not arise, it has the meaning of cultivation.'