俱舍論疏 22.166

22.166

論「即依此義至說第四聖種」，第二釋。前三是我所，第四是自身。前三是暫息，第四是永斷。問：於藥喜足，何非聖種？《正理》答云「不說於彼有愛生故，為治愛生建立聖種。經唯說有四種愛生，是故於藥不立聖種。或即攝在前三中故，謂藥有在衣服中攝（如患冷以椒裹腹等），有在飲食中攝（如患熱多食葛粉等），有在臥具中攝（如冷人臥具多著椒等），故於藥喜足不別立聖種。或若於中引憍等過，對治彼故建立聖種，於藥無引憍等過生，故聖種無於藥喜足。或一切人皆受用者，於彼喜足可立聖種。非彼尊者縛矩羅等，曾無有病受用藥故。或一切時應受用者，於彼喜足可立聖種，非一切時受用藥故（縛矩羅者，舊云薄矩羅也）。」《婆沙》一百八十一云「皆墮三界及不墮界。問：色界無飲食，無色界無前三，云何三界皆具四種？答：彼雖無食等，而有彼喜足功德。有說由下界具四種故，展轉引生上界者亦具四種。尊者世友作如是說：上界雖無食等，而有彼對治。然對治有四種，謂斷對治、厭患對治、持對治、遠分對治。色界於食等具四對治，欲界有三除斷。准此，解脫道後起欲善，亦名遠分等。無色界有二，謂持及遠分。」准此，後道與無為得，俱皆名持也。

On the Śāstra's statement: "It is according to this meaning [...] that the fourth noble lineage is taught": The second explanation. The first three pertain to what is mine; the fourth pertains to one's own self. The first three are temporary pacification; the fourth is perpetual abandonment. Question: Why is contentment with medicine not a noble lineage? The Nyāyānusāra answers, saying: "Because it is not said that craving arises toward it; the noble lineages are established to counter the arising of craving. The sūtra only speaks of four kinds of arising of craving; therefore, regarding medicine, a noble lineage is not established. Alternatively, it is subsumed within the first three: namely, some medicine is subsumed under robes (such as wrapping the belly with pepper when suffering from cold); some is subsumed under food and drink (such as consuming much kudzu powder when suffering from heat); some is subsumed under bedding (such as putting much pepper in the bedding for a cold person); therefore, contentment with medicine is not separately established as a noble lineage. Alternatively, if faults such as arrogance were induced regarding it, the noble lineages would be established to counter them; but regarding medicine, no faults such as arrogance arise; therefore, the noble lineages do not include contentment with medicine. Alternatively, if it were something utilized by all people, contentment with it could be established as a noble lineage; but the Venerable Vakkula and others never used medicine, as they had no illness. Alternatively, if it were to be utilized at all times, contentment with it could be established as a noble lineage; but medicine is not utilized at all times. (Vakkula was formerly translated as Baokula)." The Vibhāṣā, fascicle 181, says: "They all fall within the three realms and do not fall within the realms (i.e. are unconditioned/untainted). Question: The form realm has no food and drink, and the formless realm lacks the first three; how do all three realms possess all four kinds? Answer: Although they lack food and so forth, they possess the merit of contentment therewith. Some say: Because the lower realm possesses the four kinds, through successive induction, those of the higher realms also possess the four kinds. The Venerable Vasumitra states: Although the higher realms lack food and so forth, they possess the antidotes to them. Now, there are four kinds of antidotes: abandoning antidote (prahāṇa-pratipakṣa), disgust antidote (vidūṣaṇā-pratipakṣa), maintaining antidote (ādhāra-pratipakṣa), and distant antidote (dūrībhāva-pratipakṣa). The form realm possesses all four antidotes regarding food and so forth; the desire realm possesses three, excluding abandonment. By analogy with this, the desire-realm wholesome states arising after the path of liberation are also called 'distant', etc. The formless realm possesses two: maintaining and distant." By analogy with this, both the subsequent path and the acquisition of the unconditioned are called "maintaining".