俱舍論記 25.97

25.97

「於正修習至此最勝故」者，答。於正修習勤斷二惡、勤修二善位中，此勤力能斷懈怠故，是故四種通名正斷。言四種者，一已生惡法方便令斷、二未生惡法遮令不生、三未生善法方便令生、四已生善法修令增廣。故《婆沙》云「一正勤體有四作用，如燈一時有四作用。」又《婆沙》一百四十一云「四正斷者，一於已生惡不善法為令斷故，生欲發勤攝心持心。二於未生惡不善法為令不生故，餘如前說。三於未生善法為令生故，餘說如前。四於已生善法為令安住不忘倍修增廣故，餘說如前。問：此四何緣說為正斷？答：由此四種能正斷故。問：前二可爾，後二云何？答：以初為名，故無有失。或此四種皆有斷義，謂前二斷煩惱障，後二斷所知障。修善法時斷無知故，暫斷、永斷俱名斷故。」又《雜心》第八云「阿羅漢雖無不善法及斷對治，而有壞對治、持對治、遠分對治故，亦說四正斷。色、無色界亦如是（已上論文）。」「或名」已下，敘異名釋，如文可知。

Regarding "[Because] in the stage of correct practice... this is the most supreme": this is the reply. In the stage of correct practice where one diligently severs the two evils and diligently cultivates the two goods, because the power of this diligence can sever indolence, therefore all four kinds are collectively named "correct abandonments" (samyakprahāṇa). As for these four kinds: first, using skillful means to cause already arisen bad dharmas to be severed; second, obstructing unarisen bad dharmas so they do not arise; third, using skillful means to cause unarisen good dharmas to arise; fourth, cultivating already arisen good dharmas to make them increase and expand. Thus the *Vibhāṣā* states: "A single correct diligence possesses four functions, just as a lamp simultaneously has four functions." Furthermore, fascicle 141 of the *Vibhāṣā* states: "Regarding the four correct abandonments: first, in order to cause already arisen bad and unwholesome dharmas to be severed, one generates desire, arouses diligence, gathers the mind, and holds the mind; second, in order to cause unarisen bad and unwholesome dharmas not to arise, the rest is as stated above; third, in order to cause unarisen good dharmas to arise, the rest is as stated above; fourth, in order to cause already arisen good dharmas to abide, not be forgotten, be cultivated twice as much, and be increased and expanded, the rest is as stated above. Question: For what reason are these four called correct abandonments? Answer: Because by means of these four kinds one can correctly abandon. Question: The first two may be so, but how is it so for the latter two? Answer: Taking their name from the first, there is no fault. Or, all four kinds possess the meaning of abandonment, in that the first two abandon the affliction-hindrance (kleśāvaraṇa), while the latter two abandon the knowable-hindrance (jñeyāvaraṇa). Because when cultivating good dharmas, ignorance is abandoned, and whether abandoned temporarily or abandoned forever, both are termed abandonment." Furthermore, fascicle eight of the *Saṃyuktābhidharmahṛdaya* states: "Although an arhat lacks unwholesome dharmas as well as the counteractive path of severing (prahāṇa-pratipakṣa), yet because they possess the destructive counteractive path (dūṣaṇa-pratipakṣa), the maintaining counteractive path (ādhāra-pratipakṣa), and the distant counteractive path (dūrībhāva-pratipakṣa), the four correct abandonments are also spoken of for them. The form and formless realms are also like this (the above is śāstra text)." From "Or termed..." onward, it explains the alternative names, which can be known from the text.