成唯識論述記 10.502

10.502

述曰：即前所言餘有漏是，謂善、無記體非障有漏之法無間生已，四智圓明無所熏識，諸無漏法更不增長，應成佛故悲、智無窮，故盡未來際。前師解《對法》盡智生時文云：彼言無間位後，盡智等圓滿而生，不言此時此盡智等未起。又無間者，是俱無間義，隔越尚稱無間，俱時寧非無間？如異念言俱有等，《佛地論》中無此二說，彼不分辨何位心生故。

The Commentary states: This refers to the other tainted [factors] mentioned before, namely, wholesome and indeterminate entities that are non-obstructing tainted phenomena. Once they have arisen without interruption, the four wisdoms being perfectly illuminated and there being no consciousness to be perfumed, all taint-free phenomena do not further increase; and having achieved Buddhahood, compassion and wisdom are boundless, hence reaching to the end of the future. The former master, explaining the passage on the arising of the knowledge of exhaustion in the Abhidharma-samuccaya-vyākhyā, states: 'That text says that after the stage of uninterrupted activity, the knowledge of exhaustion, etc., arises in full perfection; it does not say that at that time this knowledge of exhaustion, etc., has not yet arisen.' Furthermore, 'uninterrupted' has the meaning of 'simultaneously uninterrupted'; if an interval is still called uninterrupted, how could simultaneity not be uninterrupted? Just as different moments are called co-existent, etc. There are no such two views in the Buddhabhūmi-śāstra, because it does not distinguish at which stage the mind arises.