大乘義章 6.19

6.19

第八明其成義差別。依婆蹉部，有三種成：一者人成，彼宗之中說有人故；二者結成，煩惱定故；三者事成，境界定故。若依《毘曇》，有二種成：一者結成，煩惱定故；二者事成，境界定故。毘曇法中不說有人，故無人成。譬喻者說唯有結成，人事不成。彼宗之中不說有人，故無人成；境界不定，故無事成。如一境界，或時生貪、或時生瞋、或時生癡、或復生慢、或復生善，是故不定。以不定故，名為不成。依如《毘曇》，當分生時，即名事成。成義如是。

Eighth is explaining the distinctions in the meaning of fulfillment (siddhi / pariniṣpatti). According to the Vātsīputrīya school, there are three kinds of fulfillment: first, personal fulfillment, because that school maintains there is a person (pudgala); second, fetter fulfillment, because afflictions are fixed; third, phenomenal fulfillment, because cognitive objects are fixed. If according to the Abhidharma, there are two kinds of fulfillment: first, fetter fulfillment, because afflictions are fixed; second, phenomenal fulfillment, because cognitive objects are fixed. The Abhidharma teaching does not maintain a person; hence there is no personal fulfillment. The Dārṣṭāntikas say there is only fetter fulfillment, while person and phenomenon are unfulfilled. That school does not maintain a person; hence there is no personal fulfillment; cognitive objects are not fixed; hence there is no phenomenal fulfillment. For instance, in a single cognitive object, sometimes greed arises, sometimes anger arises, sometimes delusion arises, sometimes conceit arises, or sometimes wholesome [states] arise; therefore it is not fixed. Because it is not fixed, it is termed unfulfilled. According to the Abhidharma, when it arises in its proper share, it is termed phenomenal fulfillment. The meaning of fulfillment is like this.