俱舍論記 26.59

26.59

「不修心者至容有二修故」者，第十對不修、修心。不修心者，謂染心，得、習二修俱不攝故。修心者，謂善心，容有得、習二種修故。從來未得今時創得名得修，此通法俱及法前得。體現在前即名習修，此通初、後皆名習修。於善法中，或有得修非習修，如未來善今時創修。或有習修非得修，如曾修善體現在前。或有得修亦習修，如未來曾修善，今創現前。或有非得修非習修，除前三相。非皆具有，故置容言。故《婆沙》云「修心者，謂於得修、習修隨一或俱修心。」

Regarding "The uncultivated mind ... because it can admit of two kinds of cultivation": this is the tenth pair, uncultivated mind (abhāvita-citta) and cultivated mind (bhāvita-citta). The uncultivated mind refers to the defiled mind, because it is subsumed under neither cultivation by acquisition (prāptibhāvanā) nor cultivation by practice (āsevanābhāvanā). The cultivated mind refers to the wholesome mind, because it can admit of the two kinds of cultivation: acquisition and practice. That which was never before acquired and is newly acquired now is called cultivation by acquisition; this applies both to acquisition simultaneous with the dharma and acquisition prior to the dharma. When its real entity is present before one, that is called cultivation by practice; this applies both initially and subsequently, both being called cultivation by practice. Among wholesome dharmas, there may be cultivation by acquisition without cultivation by practice, as with future wholesome [dharmas] newly cultivated at the present time. There may be cultivation by practice without cultivation by acquisition, as with previously cultivated wholesome [dharmas] whose real entity is present before one. There may be both cultivation by acquisition and cultivation by practice, as with future previously cultivated wholesome [dharmas] newly manifested at present. There may be neither cultivation by acquisition nor cultivation by practice, excluding the preceding three cases. Because [a mind] does not necessarily possess both, the word 'can admit' (rong) is used. Thus the Mahāvibhāṣā says: "The cultivated mind refers to a mind cultivated by either acquisition cultivation or practice cultivation, or both."