成唯識論了義燈 2.119

2.119

若大乘宗，苦法智忍，無間道中，未立擇得，雖正斷惑證未曾得。本斷惑種，於解脫道方起得得，依斯假立，擇滅得故。故下云，斷惑證滅，期心別故，或依無間，亦假立得，以證滅故。下約期心，今據實得，然大乘宗苦等四諦，四諦皆有事理實三，實雖無多，依詮施設故言四也：初苦法智忍，即於苦諦事理別證，然所證如四諦無別，何不即名證於滅諦？以於滅諦事理兩證，未別證故，法智解脫，證彼二障，不生解脫，非是此位，方始證真，自後諸心，類此准知，此上相見，擬真見道，義談四別，據實真見，四諦俱時，證無前後。

In the Mahāyāna tradition, in the ānantaryamārga of the receptivity to the cognition of the Dharma of suffering, the possession of pratisaṃkhyā is not yet established; although one is properly severing the defilements, one realizes what has never before been acquired. For the roots of the defilement seeds being severed, one only gives rise to the possession of the acquisition in the vimuktimārga, and on this basis the possession of pratisaṃkhyā-nirodha is nominally established. Therefore it is said below that the intentions (citta-pranidhi) for severing defilements and for realizing cessation are different; or, relying on the ānantaryamārga, possession is also nominally established, because of realizing cessation. Below it is addressed according to intention; here it is based on actual acquisition. However, in the Mahāyāna tradition, the four truths such as suffering all possess the three aspects of phenomenon, principle, and reality. Although reality is not manifold, four are stated based on designations in teaching: at first, the receptivity to the cognition of the Dharma of suffering separately realizes the phenomenon and principle of the truth of suffering. But since the suchness (tathatā) realized does not differ across the four truths, why is it not called realizing the truth of cessation? Because with respect to the two realizations of the phenomenon and principle of the truth of cessation, one has not yet separately realized them; the vimuktimārga of the cognition of the Dharma realizes that the two obstacles do not arise in liberation; it is not that only in this stage does one first realize reality. The subsequent states of mind are to be understood analogously to this. The above is the counterfeit darśanamārga (samāropadarśanamārga) modeled on the true darśanamārga, where theoretically four distinctions are discussed; but in terms of the actual true darśanamārga, the four truths are realized simultaneously, with no before and after.