成唯識論了義燈 4.20

4.20

《論》：異熟將得菩提時捨。准有二師，且言得者。准薩婆多自有二說：一云體別，以初得名得，後名成就。若爾，何不立成就耶？答：以得類故，不立成就為不相應；二云，得與成就體是其一，初得名得，得已相續名為成就，或未來名得，現、過名成。若大乘師雖無別文，准《瑜伽論》得、獲、成就，體一名別。釋此將得有二師：一云因果別時，即下論引無種已生之師計也。以果與無間道俱生因在滅相，釋將得言如疏；二云因果同時，俱與無間同時生滅，准此二師各分為二，一無間道捨，一解脫道捨，合成四釋。

The Śāstra states: "Vipāka is relinquished when one is about to attain bodhi." According to this, there are two masters. First, speaking of "attainment": according to the Sarvāstivāda, there are two explanations of their own: First, they say their essences are distinct, taking the initial acquisition as "attainment" (prāpti) and the subsequent state as "possession" (samanvāgama). If so, why do they not establish "possession" [as a separate non-associated factor]? Answer: Because it belongs to the same category as attainment, they do not establish "possession" as an [independent] non-associated [factor]. Second, they say attainment and possession are identical in essence: initial acquisition is named attainment, and after being acquired, its continuation is named possession; or, the future is named attainment, and the present and past are named possession. As for Mahāyāna masters, although there is no separate text, according to the Yogācārabhūmi, attainment, acquisition, and possession are one in essence and distinct only in name. Explaining "about to attain," there are two masters: First, they say cause and effect occur at different times; this is the view of the master cited later in the treatise who asserts that it arises when the seed is no more. Because the fruition arises simultaneously with the ānantaryamārga, while the cause is in the phase of cessation, they explain "about to attain" as in the commentary. Second, they say cause and effect occur at the same time: both arise and cease simultaneously with the ānantaryamārga. In accordance with these two masters, each divides into two: one [asserts] relinquishment on the ānantaryamārga, and one [asserts] relinquishment on the vimuktimārga, making four explanations in total.