成唯識論述記 2.269

2.269

述曰：此顯「非得」翻「得」，而立非別有體，斷體斷善不成等，皆此中攝。然今辨得，聊以義門。一辨依處，今者通說依他、非情，自心變似，皆自種子之所生起，通成他身及非情法，不同小乘心外取法故。二辨差別，直申正義，恐理不明，聊相對辨。薩婆多，「得」依三種別：一、屬所得，謂有為得；二、屬能得道，謂擇滅得，通有、無漏；三、屬所依，謂非擇得，屬所依眾同分也。今者大乘，有為法「得」定屬所得；擇滅之「得」，亦定屬道，然唯無漏。非擇滅「得」略有三種：一、屬道，謂六行伏惑所得無為，非是擇滅，不斷種故，不屬所依，世道得故；二、屬所依，所依謂第八識，如畢竟得非擇滅法，及佛身中邪理不生等；三、屬種子，暫緣闕法有種子在，不屬所依故；或即屬所依，種子即本識故，非心緣證，亦不屬道故，但屬種，然通有漏及無漏法，三性別等，如《對法》說。所非得法亦通一切，即前一切種子緣闕不生，名「非得」故。「非得」唯有屬於所依，通有、無漏；或屬種子，暫非得故，種猶有故。亦有義門，與小乘別，如餘記說，不能繁述。所「成就」有三，所「不成就」亦爾。前說「不成」，即三「非得」。

The Commentary states: This shows that 'non-possession' is established in reverse of 'possession' and does not have an independent essence; severing the essence, severing the roots of goodness, non-attainment, and so forth, are all included within this. Now, in analyzing possession, we briefly use analytical categories. First, analyzing the basis: at present, it is generally stated that based on other persons and non-sentient things, what one's own mind transforms into likenesses of them are all generated from one's own seeds, so they generally constitute other bodies and non-sentient dharmas, unlike the Hīnayāna, which grasps dharmas outside the mind. Second, analyzing the distinctions: simply stating the correct doctrine, there is fear that the principle may not be clear, so we briefly analyze them in contrast. In the Sarvāstivāda, 'possession' is distinguished according to three bases: 1. Belonging to what is obtained, namely, possession of the conditioned; 2. Belonging to the path that can obtain, namely, possession of cessation through deliberation, which applies to both contaminated and uncontaminated; 3. Belonging to the basis, namely, possession of cessation not through deliberation, which belongs to the nikāya-sabhāga of the basis. Now, in the Mahāyāna, the 'possession' of conditioned dharmas definitely belongs to what is obtained; the 'possession' of cessation through deliberation also definitely belongs to the path, but it is solely uncontaminated. The 'possession' of cessation not through deliberation has roughly three kinds: 1. Belonging to the path, namely, the unconditioned obtained when afflictions are subdued through the six worldly practices, which is not cessation through deliberation because it does not sever the seeds, does not belong to the basis, and is obtained through the worldly path; 2. Belonging to the basis, where the basis refers to the eighth consciousness, such as when one definitively obtains dharmas of cessation not through deliberation, and the non-arising of deviant principles in the Buddha's body; 3. Belonging to seeds, when dharmas temporarily lacking conditions have their seeds remaining, not belonging to the basis; or rather, belonging to the basis, because the seeds are the fundamental consciousness itself, and since they are not realized through mental conditions, they do not belong to the path either, so they merely belong to seeds, but apply to contaminated and uncontaminated dharmas, distinguished by the three natures and so forth, as stated in the Abhidharma-samuccaya. The dharmas that are non-possessed also apply to all; that is, the non-arising of all the aforementioned seeds due to deficiency of conditions is called 'non-possession'. 'Non-possession' only belongs to the basis, applying to contaminated and uncontaminated; or it belongs to seeds, because it is temporary non-possession, and the seeds still exist. There are also analytical categories that differ from the Hīnayāna, as explained in other notes, which cannot be detailed at length here. Just as what is 'attained' has three types, what is 'not attained' is likewise so. The previously mentioned 'non-attainment' is precisely the three types of 'non-possession'.