成唯識論了義燈 7.275

7.275

九、因果有殊者，在二乘位，因果皆四。然除麟角及俱解脫定姓之者，不趣大故，自乘滿故，但起解脫。部行、惠勝、定、不定姓俱各起四，決定種姓自乘勝德未成滿故。或但起二，解脫、勝進，不定種姓迴趣大故。大乘因位八地已前具二四道，八地已上起無漏四。若在佛位，有後二道，證先所得故，望因勝進，非自果位。

Ninth, differences between cause and fruit: at the stages of the two vehicles, both cause and fruit possess all four. However, except for the rhinoceros-horn [pratyekabuddhas] and those of fixed lineage of simultaneous liberation (ubhayatobhāgavimukta) who do not proceed to the Mahāyāna, because their own vehicle is perfected, they arise only as vimukti. Group practitioners, those superior in wisdom, and both fixed and non-fixed lineages each arise as all four, because those of fixed lineage have not yet perfected the superior virtues of their own vehicle. Alternatively, they arise as only two—vimukti and viśeṣa—because those of non-fixed lineage turn around and proceed to the Mahāyāna. At the causal stages of the Mahāyāna, prior to the eighth bhūmi, they possess both kinds of four paths; from the eighth bhūmi upward, they produce the anāsrava four. If in the Buddha stage, they have the latter two paths: because they realize what was previously attained, they are viśeṣa relative to the cause, not their own fruit stage.