俱舍論頌疏論本 26.134

26.134

釋曰：得、習二修依有為善，以可修習，得愛果故，故有為善可名為修。若現若未俱有得得，皆名得修。法體現前，名為習修，亦名行修，法現行故。約世分別，於未來世唯有得修，起得得故。現具二修，有法俱得名為得修，體現行故名為習修。治、遣二修依有漏法，謂有漏法有對治道，名為治修。遣縛義邊，名除遣修。西方諸師於四修上，加防護修及觀察修，防護諸根，觀察身故。《毘婆娑》云：「防、觀二修即治遣修攝。」

The explanation says: Cultivation through acquisition and cultivation through practice rely on conditioned wholesome phenomena, because they can be cultivated and practiced to attain desirable fruits; therefore, conditioned wholesome phenomena may be called 'cultivation'. Whether present or future, possessing the acquisition of acquisitions is in all cases termed cultivation through acquisition. When the essence of the phenomenon is present, it is termed cultivation through practice; it is also called cultivation through actualisation, because the phenomenon is in present operation. Differentiating according to the time periods: in the future period there is only cultivation through acquisition, because the acquisition of acquisitions arises. In the present, both cultivations are complete: having the simultaneous acquisition of phenomena is called cultivation through acquisition, and because the essence is in present operation, it is called cultivation through practice. Cultivation through antidote and cultivation through expulsion rely on defiled phenomena: because defiled phenomena have an antidotal path, it is called cultivation through antidote; in terms of expelling bondage, it is called cultivation through expulsion. Various western masters add to these four cultivations cultivation through guarding and cultivation through observation, because they guard the faculties and observe the body. The Vibhāṣā states: 'The two cultivations of guarding and observing are subsumed under cultivation through antidote and cultivation through expulsion.'