成唯識論了義燈 2.118

2.118

若擇滅得，同彼有部屬能得道，然唯無漏，不許六行是斷道故，唯依聖道永害種子，得擇滅故。又六行道唯依未至，非根本地，伏惑非斷，種子在故，得非擇滅。又約道起，得擇滅時分，大小不同，如薩婆多，苦法智忍為無間道，雖斷煩惱與惑得俱，未斷得繩未名得擇滅。苦法智起，為解脫道，方斷得繩，雖未緣證，擇滅無為，依斯解脫立擇滅得，懸起於得得彼擇滅，故擇滅得屬能得道。以苦忍智，但緣苦諦而未緣滅，以此擇滅，是滅諦故，證此無為，唯滅下智，雖滅下智，滅法智忍，正無間道，亦未起得得彼無為，滅法智時斷彼迷，滅煩惱惑得。始得無為時，方起得得，以解脫道，重即證故，餘皆准知。

If it is the possession of pratisaṃkhyā-nirodha, like that in the Sarvāstivāda it belongs to the path that acquires it; however, it is exclusively untainted, because it is not accepted that the six mental practices constitute a path of severing, and pratisaṃkhyā-nirodha is acquired solely by relying on the noble path to permanently eradicate the seeds. Furthermore, the path of the six mental practices relies solely on the anāgamya (not-yet-arrived stage), not on the fundamental stages; it suppresses defilements but does not sever them, and because the seeds remain, one [only] acquires apratisaṃkhyā-nirodha. Moreover, regarding the arising of the path and the timing of acquiring pratisaṃkhyā-nirodha, the Great and Small [Vehicles] differ: according to the Sarvāstivāda, the receptivity to the cognition of the Dharma of suffering (duḥkhe dharmajñānakṣānti) is the ānantaryamārga; although it severs the afflictions and is concomitant with the possession of the defilements, because it has not yet severed the bonds of possession, it is not yet called acquiring pratisaṃkhyā-nirodha. When the cognition of the Dharma of suffering (duḥkhe dharmajñāna) arises as the vimuktimārga, it only then severs the bonds of possession; although it has not yet cognized and realized the unconditioned of pratisaṃkhyā-nirodha, the possession of pratisaṃkhyā-nirodha is established based on this vimukti[mārga], giving rise to a possession in advance that acquires that pratisaṃkhyā-nirodha. Hence the possession of pratisaṃkhyā-nirodha belongs to the path that acquires it. For the receptivity and cognition of suffering merely take the truth of suffering as their object, and do not yet take cessation as their object. Because this pratisaṃkhyā-nirodha is the truth of cessation, realizing this unconditioned belongs solely to the cognition regarding cessation. Although under the cognition regarding cessation, the receptivity to the cognition of the Dharma of cessation (nirodhe dharmajñānakṣānti) is properly the ānantaryamārga, it also has not yet given rise to the possession that acquires that unconditioned; at the time of the cognition of the Dharma of cessation (nirodhe dharmajñāna), one severs the possession of the afflictive defilements that are delusions regarding cessation. Only when one first acquires the unconditioned does one give rise to the possession of the acquisition, because in the vimuktimārga one immediately realizes it again; the rest are to be understood analogously.