瑜伽師地論略纂 15.81

15.81

三滿中，皆是學中為論。　問中約學為問故也。此三並別有體性。如根滿，初二果亦得；定滿，要斷第三禪以下惑種盡故，得滅定方得；果滿，即唯斷欲九品，上地一品未斷即得。無學亦有三別體：一、根滿；二、定滿；三、果滿。　「即一切」者，是此中果滿。不可例言定通有心、無心，無心得已，方得定滿；果滿通有學、無學，無學得已，成果滿。以定中無心定為重故，果障不還障為重故。

Regarding the three fulfillments, all are discussed in the context of the stage of training (śaikṣa). This is because the question framed them in terms of training. These three have distinct essential natures: root fulfillment is also attained by the first and second fruits; concentration fulfillment requires that all seed-impressions of afflictions of the third dhyāna and below be severed, so that it is attained only when the cessation attainment (nirodhasamāpatti) is attained; and fruit fulfillment is attained merely by severing the nine categories [of afflictions] of the desire realm, without yet severing even one category of the higher realms. The stage of no-more-training (aśaikṣa) also has three distinct entities: first, root fulfillment; second, concentration fulfillment; third, fruit fulfillment. The phrase 'namely, all' refers here to fruit fulfillment. One must not analogise this by saying that concentration applies to both having-mind and mindless, and only after mindless [concentration] is attained is concentration fulfillment reached, or that fruit fulfillment applies to both training and no-more-training, and only after no-more-training is attained is fruit fulfillment constituted. This is because, among concentrations, mindless concentration is the weightiest, and among fruit-obstacles, the obstacle to the non-returner is the weightiest.