俱舍論記 26.191

26.191

「論曰至現具二修」者，釋上兩句。若現、若未創得彼法，名為得修。此唯初念，不通後也。但至現在體現在前，名為習修、或名行修，此通初、後。故《正理》云「諸未曾得功德現前，及得未來所餘功德，新修得故皆名得修。曾得、未曾功德現起，現修習故，皆名習修（已上論文）。」《雜心．擇品》云「習修者謂曾得善法相續生（已上論文）。」彼說不然，豈有未曾得法體初現前不名習修？應是譯家誤耳。此二俱依有為善立。有為簡異無為，善言簡染、無記。故《婆沙》一百六云「如契經說：善有為法應修非餘。所以者何？若諸智者為愛果故，精勤修習令漸增長，說名為修。善有為法能得愛果，謂得世間可愛異熟增上果故，亦得出世離繫果故。諸有智者精勤修習，從下至中、從中至上，令速能獲得所求愛果。染、無記法及善無為，無如是用，故不名修（已上論文）。」問：色、不相應亦名修不？解云：皆名為修。若生得善等起者，是生得善攝。若加行善等起者，是加行善攝。諸論既言諸有為善皆名為修，是修何幾？故《品類足論》十五〈千問品〉修、不修分別十二處云「幾應修等者，八不應修，四應分別，謂色處或應修或不應修。云何應修？謂善色處。云何不應修？謂不善、無記色處。聲處、意處亦爾。法處或應修或不應修。云何應修？謂善有為法處。云何不應修？謂不善、無記法處及擇滅（以此故知，色等定是修）。約世分別，未來唯得，起得得故有得、修。體未現前，無習修。現具二修，有法俱得故有得修，體現前故有習修。」問：聞、思二慧能修未來不？解云：不能修。故《婆沙》一百八十八云「問：此三念住誰現前修幾？答：聞所成現在前時，唯修聞非思、修。思所成現在前時，唯修思非聞、修。此中聞、思剎那現前時，以習修故名修。非修未來，以勢劣故。則以此故，唯修自不修他。修所成現前時，能修三種。聞、思自力雖不能修未來，而由他力有未來修義（已上論文）。」

On "The commentary says: [...] the present possesses both [forms of] cultivation": This explains the first two lines. If, whether in the present or in the future, one newly acquires that dharma, it is called cultivation by acquisition (prāpti-bhāvanā). This is solely in the first moment and does not extend to subsequent ones. Only when it reaches the present and its essence is manifest before one is it called cultivation by practice (āsevanā-bhāvanā) or cultivation by execution; this extends to both the first and subsequent [moments]. Thus the Nyāyānusāra says: "When previously unacquired virtues are manifest, and when remaining future virtues are acquired, because they are newly acquired through cultivation, all are called cultivation by acquisition. When previously acquired or unacquired virtues arise manifest, because they are presently cultivated, all are called cultivation by practice" (end of śāstra citation). The *Saṃyuktābhidharmahṛdaya*, chapter "Investigation", says: "Cultivation by practice means that previously acquired wholesome dharmas arise in continuation" (end of śāstra citation). That explanation is incorrect: how could it be that when the essence of a previously unacquired dharma first manifests it is not called cultivation by practice? It must be an error of the translator. Both of these are established based on conditioned wholesome [dharmas]. "Conditioned" excludes the unconditioned; "wholesome" excludes defiled and indeterminate [dharmas]. Thus the *Mahāvibhāṣā*, fascicle 106, says: "As the sūtra says: Wholesome conditioned dharmas are to be cultivated, not others. Why is this? If wise ones, for the sake of desirable fruits, diligently practice and cultivate them to make them gradually increase, this is called cultivation. Wholesome conditioned dharmas are able to obtain desirable fruits—because they obtain the desirable vipāka and adhipati fruits of the mundane world, and also obtain the supramundane fruit of disjunction (visaṃyoga-phala). Wise ones diligently practice and cultivate them, progressing from inferior to middling, and from middling to superior, enabling them swiftly to obtain the sought-after desirable fruit. Defiled and indeterminate dharmas, as well as wholesome unconditioned dharmas, lack such an efficacy; therefore they are not called cultivation" (end of śāstra citation). Question: Are form and non-associated [dharmas] also called cultivation? Explanation: All are called cultivation. If arisen from innate wholesomeness, they are subsumed under innate wholesomeness. If arisen from effortful wholesomeness, they are subsumed under effortful wholesomeness. Since the treatises say that all conditioned wholesome dharmas are called cultivation, how many are cultivated? Thus the *Prakaraṇapāda*, fascicle 15, chapter "A Thousand Questions", distinguishing the twelve āyatanas according to whether they are to be cultivated or not, says: "As to how many are to be cultivated, etc.: eight are not to be cultivated; four are to be distinguished. Namely, the rūpa-āyatana is either to be cultivated or not to be cultivated. What is to be cultivated? Wholesome rūpa-āyatanas. What is not to be cultivated? Unwholesome and indeterminate rūpa-āyatanas. The śabda-āyatana and mana-āyatana are also like this. The dharma-āyatana is either to be cultivated or not to be cultivated. What is to be cultivated? Wholesome conditioned dharma-āyatanas. What is not to be cultivated? Unwholesome and indeterminate dharma-āyatanas and pratisamkhyā-nirodha" (from this it is known that form and so forth are definitely cultivation). Distinguishing according to the time periods: the future has only acquisition; because the acquisition of its arising is obtained, there is cultivation by acquisition. Since its essence has not manifested, there is no cultivation by practice. The present possesses both [forms of] cultivation: because there is simultaneous acquisition with the dharma, there is cultivation by acquisition; because its essence is manifest before one, there is cultivation by practice. Question: Can the two kinds of prajñā—hearing and reflection—cultivate the future? Explanation: They cannot cultivate [the future]. Thus the *Mahāvibhāṣā*, fascicle 188, says: "Question: When these three smṛtyupasthānas are manifest, who cultivates how many? Answer: When [the smṛtyupasthāna] arisen from hearing manifests, it cultivates only hearing, not reflection or cultivation. When [the smṛtyupasthāna] arisen from reflection manifests, it cultivates only reflection, not hearing or cultivation. Here, when hearing and reflection manifest at the moment, they are called cultivation because of cultivation by practice. They do not cultivate the future because their strength is inferior. Precisely because of this, they cultivate only themselves and do not cultivate others. When [the smṛtyupasthāna] arisen from cultivation manifests, it can cultivate all three kinds. Although hearing and reflection by their own power cannot cultivate the future, through the power of others there is the meaning of future cultivation" (end of śāstra citation).