成唯識論了義燈 4.20

4.20

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.