俱舍論疏 4.189

4.189

「論曰至與此相違」，此明得、非得相。然此得名，有總、有別。總名得者，得及成就皆名為得。非得亦爾，捨及不成皆名非得。別名得者，曾來未得及得已失，將成就法得至生相，初獲名得。二者得已不失，得至現在，名為成就。即是先不屬己，初獲屬己，名之為得。此謂生時決定屬己故名之為得，未在身故不名成就。成就謂得現在於身。捨及不成亦准於得。若望同類，即唯初剎那生相名得，最後剎那滅相名捨。爾時非得至生相故，於其中間雖後後念至其生相，然此類法恒名成就，非今獲故，此類之得現在身故。若別望剎那三相前後者，生相定獲，此時名得，至住、異相時總名成就，至滅相位方名為捨，落謝過去名不成就。於諸論中依總類說，不約剎那。故《婆沙》、《正理》四通行等，皆約初剎那生相名得，非於後念。若就諸法，具得、成就，及捨、不成，四種差別即有不同。如非想見惑，唯有成就及捨、不成，無有得也。以無始來恒成就故，後雖容斷，必無退故。若利根無學諸無漏法，有得、成就及不成就。在凡位時名不成就，金剛心時名之為得，盡智已去名為成就。無其捨也，至無學位更無退故。涅槃捨時，無非得故。若有得、捨，定有成就、不成就。所以最初得至生時不名成就，以彼身中成就非得故。最初非得生時不名不成，以彼身中成彼法故。於生位中正得、捨故，名為得、捨。《正理論》云「得、獲、成就，義雖是一，而依門異說差別名。得有二種，謂先未得及先已得。先未得得，說名為獲。先已得得，說名成就。應知非得與此相違，謂先未得及得已失。未得非得說名不獲，已失非得名不成就。故說異生性名不獲聖法。」今詳《正理》，文雖少異，其義亦同。先未得說名為獲者，有二種：一曾來未得，如無漏道等；二得已失，如生上地、生下地等。先未得得說名為獲者，即是於二位初得至生相時。先已得得說名成就者，有二：一無始已來恒成就者、二初得已後第二念去皆名先已得得。應知非得與此相違者，非得有二種：一無始已來曾未得者名為不獲，通其前後名為不獲；二謂已得後捨，於初念生相名為不獲，第二念去名不成就。

[On the passage in] the treatise, from "The treatise says" to "contrary to this": This clarifies the characteristics of acquisition (prāpti) and non-acquisition (aprāpti). Now, the name "acquisition" has both a general and a specific [sense]. In the general sense, both initial acquisition (prāpti/lābha) and possession (samanvāgama) are called "acquisition." Non-acquisition is likewise: both abandonment (hāni) and non-possession (asamanvāgama) are called non-acquisition. In the specific sense: when a dharma that was never acquired previously, or was acquired but lost, is about to be possessed and its acquisition reaches the phase of arising (jāti-lakṣaṇa), the initial attainment is called "acquisition" (lābha). Second, when, having been acquired, it is not lost and its acquisition reaches the present, it is called "possession" (samanvāgama). That is to say: previously not belonging to oneself, its initial attainment so that it belongs to oneself is called "acquisition." This means that at the time of arising, it definitely belongs to oneself and is thus called "acquisition"; because it is not yet [present] in the personal continuum, it is not called "possession." "Possession" means that the acquisition is present in the personal continuum. Abandonment and non-possession are also to be understood by analogy with acquisition. From the viewpoint of a homogeneous continuum (sabhāga), only the phase of arising of the very first moment is called acquisition, and the phase of cessation of the final moment is called abandonment. At that time, because non-acquisition reaches the phase of arising, although the subsequent moments in between reach their phase of arising, this kind of dharma is constantly called "possession," because it is not acquired anew, and the acquisition of this kind is present in the personal continuum. If viewed specifically with respect to the sequence of the three characteristics of a single moment: the phase of arising is definitely attained and at this time is called acquisition; reaching the phases of duration and decay, it is collectively called possession; only when reaching the phase of cessation is it called abandonment; and having fallen away into the past, it is called non-possession. In the treatises, the explanation is given according to the general continuum, not with reference to [single] moments. Therefore, in the Vibhāṣā and the Nyāyānusāra, the four modes of progress (pratipad) and so forth are all explained with reference to the phase of arising of the first moment as acquisition, not to subsequent moments. In terms of various dharmas, the presence of the four distinctions—acquisition, possession, abandonment, and non-possession—exhibits differences. For example, the defilements abandoned by insight in the sphere of neither-perception-nor-non-perception (naivasaṃjñānāsaṃjñāyatana) have only possession, abandonment, and non-possession; there is no acquisition. This is because they have been constantly possessed from beginningless time; and although they may subsequently be severed, there is definitely no falling back. With regard to the anāsrava dharmas of an aśaikṣa of sharp faculties, there are acquisition, possession, and non-possession: in the ordinary stage they are called non-possession; at the time of the vajropama-samādhi they are called acquisition; from the kṣayajñāna onward they are called possession. There is no abandonment, because upon reaching the stage of an aśaikṣa there is no further falling back; and when abandoned at nirvāṇa, there is no non-acquisition. Wherever there are acquisition and abandonment, there must definitely be possession and non-possession. The reason why at the very first moment when acquisition reaches arising it is not called possession is that non-acquisition is possessed in that personal continuum. When non-acquisition first arises, it is not called non-possession, because that dharma is still possessed in that personal continuum. Because acquisition and abandonment are taking place precisely in the phase of arising, they are called acquisition and abandonment. The Nyāyānusāra states: "Although acquisition (prāpti), attainment (lābha), and possession (samanvāgama) have a single meaning, distinct names are given based on different perspectives. Acquisition is of two kinds: namely, that which was previously unacquired and that which was previously acquired. The acquisition of what was previously unacquired is called attainment (lābha). The acquisition of what was previously acquired is called possession (samanvāgama). It should be known that non-acquisition is contrary to this: namely, what was previously unacquired and what was acquired but lost. The non-acquisition of what was unacquired is called non-attainment (alābha); the non-acquisition of what was lost is called non-possession (asamanvāgama). Hence it is said that the nature of an ordinary worldling (pṛthagjanatva) is the non-attainment of the noble dharmas." Examining the Nyāyānusāra now, although its text differs slightly, its meaning is the same. Saying that what was previously unacquired is called "attainment" has two kinds: first, that which was never acquired before, such as the anāsrava path and the like; second, that which was acquired and then lost, such as being born in a higher stage or born in a lower stage. The acquisition of what was previously unacquired being called "attainment" refers precisely to the time when initial acquisition reaches the phase of arising in these two positions. The acquisition of what was previously acquired being called "possession" has two kinds: first, that which has been constantly possessed from beginningless time; second, from the second moment onward after initial acquisition, all are called the acquisition of what was previously acquired. In "it should be known that non-acquisition is contrary to this," non-acquisition has two kinds: first, that which has never been acquired from beginningless time is called non-attainment, covering both before and after; second, that which, having been acquired, is subsequently abandoned, is called non-attainment at the phase of arising of the first moment, and is called non-possession from the second moment onward.