成唯識論述記 2.260

2.260

述曰：申正義有二：初明「得」；後明「非得」也。然外非情、他身，過、未皆非可成，然以輪王成七寶，故亦許大乘於他、非情許建立「得」，可有受用者許成就故，准下第二，成他根、不成以為二說，此言可成，謂五種姓互所無者，名不可成。即自身中所有種子及現行中可受用者，他身、非情名可成法，依此等上立「成就」、「得」。然今大乘都無文解「得」、「成就」別，准理及教，實體無別，如《瑜伽論》五十二說：云何「得」、「獲」、「成就」，謂若略說生緣、攝受、增盛之因，說名為「得」。彼復說言：當知此得略有三種，一種子成就等，故「得」、「成就」二無差別。

The Commentary states: Stating the correct doctrine has two parts: first, explaining 'possession' (prāpti); second, explaining 'non-possession' (aprāpti). External insentient things, other bodies, and the past and future are all not possessable; however, because a wheel-turning king possesses the seven treasures, the Mahāyāna also accepts establishing 'prāpti' with respect to others and insentient things, because what can be utilized is admitted to be possessed. By analogy with the second [explanation] below, possessing the faculties of others versus not possessing them are taken as two explanations. The words 'can be possessed' here mean that what the five gotras mutually lack is called unpossessable. All the seeds in one's own body and whatever among actualities can be utilized in other bodies and insentient things are called phenomena that can be possessed; on these bases, 'possession' and 'prāpti' are established. However, in the Mahāyāna there is no text that distinguishes 'prāpti' from 'possession' (samanvāgama); based on reasoning and scripture, their substantial entity has no difference. As stated in fascicle 52 of the *Yogācārabhūmi*: What are 'prāpti', 'attainment' (pratilambha), and 'possession' (samanvāgama)? Briefly stated, the causes of generative conditions, appropriation, and increase are called 'prāpti'. It further states: One should know that this prāpti briefly has three kinds: first, possession of seeds, and so forth. Therefore, between 'prāpti' and 'possession', the two have no difference.