俱舍論疏 22.159

22.159

論「能生眾聖至謂樂斷修」，釋後因也。先釋聖種名，後出聖種體。《正理論》云「如無色中雖無怨境，而亦得有無瞋善根。故無色中雖無衣等，而亦得有無貪善根。如彼不貪身，亦不貪資具，故無色界具四聖種。受欲聖者於聖種中有阿世耶，而無加行眾聖種故。名為聖種。聖眾皆從此四生故。展轉承嗣次第不絕，前為後種，世所極成。眾聖法身皆從於衣生喜足等力所引起，是聖族姓得聖種名。」《婆沙》一百八十一云「問：樂斷、樂修有何差別？答：樂斷煩惱，樂修聖道。復次無間道名樂斷，解脫道名樂修。復次見道名樂斷，修道名樂修。復次樂斷者顯諸忍，樂修者顯諸智。」《正理論》云「斷謂離繫，修謂聖道，樂謂於彼情深欣慕，即是欣慕滅及道義。或樂斷之修名樂斷修，即是欣慕滅之道義，為證惑滅樂修道故。」

On the Śāstra's statement: "Able to generate the multitude of noble ones [...] means delighting in abandonment and cultivation": This explains the subsequent cause. It first explains the name "noble lineage" (āryavaṃśa) and then presents the essence of the noble lineages. The Nyāyānusāra says: "Just as in the formless realm, although there is no intentional object of enmity, there can still be the wholesome root of non-hatred; so too in the formless realm, although there are no robes and so forth, there can still be the wholesome root of non-greed. As they are not greedy for the body, neither are they greedy for requisites; thus the formless realm possesses all four noble lineages. A noble one who experiences desire has the intention (āśaya) toward the noble lineages, yet lacks the application (prayoga). Because they are the lineages of the multitude of noble ones, they are called 'noble lineages'. Because the assembly of noble ones are all born from these four. Successively inheriting in an uninterrupted sequence, the prior serving as the seed for the posterior, this is universally recognized in the world. The Dharma-bodies of the multitude of noble ones are all brought forth by the power of contentment and the like generated regarding robes; being the lineage of the noble ones, they obtain the name 'noble lineages'." The Vibhāṣā, fascicle 181, says: "Question: What is the distinction between delighting in abandonment and delighting in cultivation? Answer: Delighting in abandoning afflictions; delighting in cultivating the noble path. Furthermore, the uninterrupted path (ānantaryamārga) is called delighting in abandonment; the path of liberation (vimuktimārga) is called delighting in cultivation. Furthermore, the path of seeing (darśanamārga) is called delighting in abandonment; the path of cultivation (bhāvanāmārga) is called delighting in cultivation. Furthermore, delighting in abandonment demonstrates the patiences (kṣānti); delighting in cultivation demonstrates the knowledges (jñāna)." The Nyāyānusāra says: "Abandonment refers to disjunction (visaṃyoga); cultivation refers to the noble path; delight refers to deep longing and admiration for them—that is, the meaning of admiring cessation (nirodha) and the path (mārga). Or, the cultivation of one who delights in abandonment is called 'delighting in abandonment and cultivation'—that is, the meaning of the path that admires cessation, for one delights in cultivating the path in order to realize the cessation of afflictions."