俱舍論疏 25.140

25.140

論「或名正勝至此最勝故」，釋異名也。《婆沙》一百四十一云「問：此四何緣說為正斷？答：由此四種能正斷故。問：前二可爾。後二云何？答：以初為名故無有失。或此四種皆有斷義，謂前二斷煩惱障、後二斷所知障。修善法時斷無知故，暫斷、永斷俱名斷故。有處說此名為正勝，無倒策發成勝事故。問：何故惡不善法已生者說令斷，未生者說令不生。答：已生於自相續已有作用，故說令斷。未生者於自相續未有作用，故說令不生（云云解多）。問：所修諸善隨爾所生即爾所滅，無有生已過一剎那有停住義，如何乃言於已生善法為令安住不忘倍修增廣耶？答：應知此中說二分善法，謂順住分、順勝進分。令安住不忘者，說順住分。令倍修增廣者，說順勝進分。俱依相續展轉勝進說安住，故無有失。問：欲界有惡不善法，可說有四。云何上界亦說有四耶？答：彼雖過惡不具，而具有彼功德。有說：彼無所謂，而有能謂乃至問：靜慮可爾，無色云何？答：無色雖無壞對治，而有持及遠分對治。問：學位可爾，有惡不善法故。無學云何？答：彼雖無過惡生，而有功德。有說：雖無所治，而有能治，謂多種對治如前說。問：涅槃精進何正斷攝？有說：初正斷攝，以永斷即涅槃時作四事故。」

[On the passage in the] treatise: "Or it is called 'right exertion' [...] because this is the most supreme": this explains the alternative name. The Vibhāṣā, fascicle 141, says: "Question: For what reason are these four spoken of as right abandonments? Answer: Because through these four kinds one is able to abandon correctly. Question: The first two may be so, but what of the latter two? Answer: There is no error, because they take their name from the first. Or else, all four kinds have the sense of abandonment, namely, the first two abandon the obstacle of defilements, and the latter two abandon the obstacle to the knowable. When cultivating wholesome factors, one abandons ignorance, and temporary abandonment and perpetual abandonment are both termed abandonment. In some places these are spoken of as 'right exertions', because by spurring oneself on without inversion, one accomplishes supreme matters. Question: Why is it said of bad, unwholesome factors that have already arisen that one causes them to be abandoned, and of those not yet arisen that one causes them not to arise? Answer: Those that have already arisen already have an operation in one's own continuum, and therefore one is told to cause them to be abandoned; those not yet arisen have not yet had an operation in one's own continuum, and therefore one is told to cause them not to arise (and many more explanations are given). Question: All wholesome states that are cultivated cease as soon as they arise; none having arisen have the meaning of remaining past a single moment. How then can it be said that with respect to wholesome factors that have already arisen, one acts to cause them to abide, not be forgotten, be cultivated doubly, and expand? Answer: It should be understood that two categories of wholesome factors are spoken of here, namely, the category that accords with abiding and the category that accords with superior progress. Causing them to abide and not be forgotten refers to the category that accords with abiding. Causing them to be cultivated doubly and expand refers to the category that accords with superior progress. Both speak of abiding based on the continuous, gradual superior progress of the mental continuum; thus there is no error. Question: The desire realm has bad, unwholesome factors, so it is plausible to say there are four. How can it be said that the higher realms also have four? Answer: Although they do not possess faults, they fully possess those virtues. Some say: Although they lack the object of rejection, they possess that which can reject, and so forth. Question: This may be so for the dhyānas, but what of the formless realms? Answer: Although the formless realms lack the counteractive path of destruction (prahāṇapratipakṣa), they possess the counteractive paths of maintenance and distance. Question: This may be so for the stage of a trainee, because bad, unwholesome factors exist there. What of the stage of non-training? Answer: Although no faults arise there, virtues do exist. Some say: Although there is no object of counteraction, there is that which can counteract, namely the many kinds of counteragents as previously explained. Question: Under which right abandonment is the energy for nirvāṇa subsumed? Some say: It is subsumed under the first right abandonment, because perpetual abandonment—that is, nirvāṇa—performs four tasks at that time."