俱舍論記 28.155

28.155

「論曰至順勝進分攝」者，釋初頌。舉數列名。於前七地各有四分；有頂唯三，除勝進分，無上地故。《婆沙》十一同此論說，有頂地但有三分，除勝進分。問：若爾，何故《婆沙．業蘊》說有頂地有四分耶？解云：此論及《婆沙》十一，據有頂地更無上地可欣趣故，故說彼地無勝進分。《婆沙．業蘊》據當地中更有勝德可欣趣故，言有勝進。故《正理》七十八云「就勝進分總有二種：一者自地殊勝功德、二者上地殊勝功德。若能牽引，彼名順勝進分（已上論文）。」故說有頂或有或無，各據一義。

"The commentary states: '... subsumed under that conducive to special progress'" explains the first stanza. It presents the numbers and lists the names. In the preceding seven stages, there are four divisions in each; the Peak of Existence has only three, excluding that conducive to special progress (viśeṣabhāgīya), because there is no higher stage. The Mahāvibhāṣā, fascicle 11, agrees with this treatise's explanation, stating that the stage of the Peak of Existence has only three divisions, excluding that conducive to special progress. Question: If so, why does the "Karma-skandha" of the Mahāvibhāṣā say that the stage of the Peak of Existence has four divisions? Explanation: This treatise and fascicle 11 of the Mahāvibhāṣā are based on the fact that at the Peak of Existence there is no further higher stage to aspire to, and therefore they say that this stage lacks that conducive to special progress. The "Karma-skandha" of the Mahāvibhāṣā is based on the fact that within that very stage there are further superior virtues to aspire to, and therefore says it has special progress. Thus the Nyāyānusāra, fascicle 78, says: "Regarding the division conducive to special progress, there are two kinds in total: first, the distinct virtues of one's own stage; second, the distinct virtues of higher stages. If it can induce [them], that is named conducive to special progress (end of śāstra passage)." Therefore, the statements that the Peak of Existence has or does not have [it] each rely on a different meaning.