俱舍論記 26.193

26.193

「故有漏善至前後二修」者，對辨寬狹。故有漏善具足四修，若望善義邊有得、習二修，若望有漏義邊有治、遣二修，故具四種。無漏有為具前得、習二種修也，餘有漏染及無記法具後治、遣二種修也。故《婆沙》一百五云「然四種修歷法分別，應作四句。有法是前二修非後二修，謂無漏有為法。有法是後二修非前二修，謂染污及無覆無記有為法。有法是前二修亦是後二修，謂善有漏法。有法非前二修亦非後二修，謂無為法。」

On "Therefore, wholesome sāsrava [...] the preceding two or following two cultivations": This comparatively analyzes their broadness and narrowness. Therefore, wholesome sāsrava [dharmas] possess all four cultivations: in reference to their wholesome aspect, they possess the two cultivations of acquisition and practice; in reference to their sāsrava aspect, they possess the two cultivations of antidote and expulsion; thus they possess all four kinds. Conditioned anāsrava [dharmas] possess the preceding two kinds of cultivation—acquisition and practice. The remaining sāsrava defiled and indeterminate dharmas possess the latter two kinds of cultivation—antidote and expulsion. Thus the *Mahāvibhāṣā*, fascicle 105, says: "However, distinguishing the four kinds of cultivation across dharmas, one should make a fourfold proposition (catuṣkoṭi). There are dharmas that belong to the first two cultivations and not the latter two cultivations: namely, conditioned anāsrava dharmas. There are dharmas that belong to the latter two cultivations and not the first two cultivations: namely, defiled and unobstructed-indeterminate conditioned dharmas. There are dharmas that belong to the first two cultivations and also to the latter two cultivations: namely, wholesome sāsrava dharmas. There are dharmas that neither belong to the first two cultivations nor to the latter two cultivations: namely, unconditioned dharmas."