俱舍論記 26.192

26.192

「治遣二修依有漏法」者，釋下兩句，明對治修、除遣修。此之二修依有漏法立，此有漏法望對治道生邊有能治故名對治修。對治即是四種對治。故《雜心．擇品》云「對治修者，謂修四種對治名為對治修。是有漏法敵對治故（已上論文）。」若望離縛義邊，除遣惑縛名除遣修。故《正理》七十四云「於身等法得能治故，所治身等名對治修。故於身等得對治時，即說名為修於身等。餘有漏法、類亦應然。緣身等境煩惱斷故，說身等法名除遣修。故緣身等煩惱斷時，亦說名為修於身等。餘有漏法例亦應然。此二但依有漏法立。」又《婆沙》一百五十五云「問：眼等根云何不修？復云何修？答：乃至眼等諸根，對治道未生，名不修根。此依對治修說。又乃至緣眼等所有煩惱未斷、未知，名不修根。此依除遣修說。若眼等諸根對治道已生，名為修根。此依對治修說。又緣眼等所有煩惱已斷、已知，名為修根。此依除遣修說。」

On "Cultivation by antidote and by expulsion are based on sāsrava dharmas": This explains the lower two lines, clarifying cultivation by antidote (pratipakṣa-bhāvanā) and cultivation by expulsion (hāna-bhāvanā). These two cultivations are established based on sāsrava dharmas. These sāsrava dharmas, in reference to the fact that when the path of the antidote arises there is that which can counter them, are called cultivation by antidote. The antidote is precisely the four kinds of antidotes. Thus the *Saṃyuktābhidharmahṛdaya*, chapter "Investigation", says: "Cultivation by antidote means that cultivating the four kinds of antidotes is called cultivation by antidote, because it directly counters sāsrava dharmas" (end of śāstra citation). In reference to the aspect of escaping bondage, expelling the bonds of defilement is called cultivation by expulsion. Thus the *Nyāyānusāra*, fascicle 74, says: "Because an antidote against dharmas such as the body is obtained, the body and other [dharmas] that are countered are called cultivation by antidote. Therefore, when an antidote against the body and so forth is obtained, one is said to cultivate the body and so forth. Other sāsrava dharmas and categories should also be understood similarly. Because defilements that have the body and so forth as cognitive objects are severed, dharmas such as the body are called cultivation by expulsion. Therefore, when defilements that take the body and so forth as cognitive objects are severed, one is also said to cultivate the body and so forth. Other sāsrava dharmas are analogously like this. These two are established solely based on sāsrava dharmas." Furthermore, the *Mahāvibhāṣā*, fascicle 155, says: "Question: How are the faculties such as the eye uncultivated? And how are they cultivated? Answer: Up to and including the faculties such as the eye, when the path of the antidote has not yet arisen, they are called uncultivated faculties. This is spoken according to cultivation by antidote. Furthermore, up to and including all defilements that take the eye and so forth as cognitive objects: when they are not yet severed and not yet fully known, they are called uncultivated faculties. This is spoken according to cultivation by expulsion. If the path of the antidote against the faculties such as the eye has arisen, they are called cultivated faculties. This is spoken according to cultivation by antidote. Furthermore, when all defilements taking the eye and so forth as cognitive objects are already severed and already fully known, they are called cultivated faculties. This is spoken according to cultivation by expulsion."