俱舍論頌疏論本 6.30

6.30

聞思所成等者，正明加行善體也。謂聞、思所成等者，等取修所成。因聞、思、修所成功德，名彼所成。此之三慧，加功用行方得發生，名加行善。聞所成法與聞所成慧為同類因，是名為等。聞所成法與思、修慧為同類因，是名為勝。思與思、修為同類因，除聞所成，以聞劣故。修唯與修為同類因，除聞、思二，以二劣故。欲界無修，是散地故。上二界無思，舉心思時便入定故。無色無聞，無耳根故。論文約三界明因，讀可解也。此加行善束成九品，若下下品為九品因，下中品與八為因，乃至上上品唯與上上品為因，除前劣故。生得善法，九品相望，展轉為因，染污亦然。謂生得善，或從下品生中上品，或從上品生中下品，容一一後皆現前故，故得九品展轉為因。染污亦爾者，准生得說也。無覆無記總有四種，謂異熟生、威儀路、工巧處、變化心，俱隨其次第與四三二一為因。解云：後勝前故也。

Regarding "those accomplished through hearing, reflection, and so forth": this directly explains the entity of the good [produced by] effort. That is, "accomplished through hearing, reflection, and so forth": "and so forth" includes that accomplished through cultivation (bhāvanāmayī). Virtues accomplished through the causes of hearing, reflection, and cultivation are named as accomplished by them. These three wisdoms can only be generated after applying exertion and practice; they are called good [produced by] effort. A phenomenon accomplished through hearing is a similar cause for wisdom accomplished through hearing; this is called equal. A phenomenon accomplished through hearing is a similar cause for wisdom accomplished through reflection and cultivation; this is called superior. Reflection is a similar cause for reflection and cultivation, excluding what is accomplished through hearing, because hearing is inferior. Cultivation is a similar cause only for cultivation, excluding the two of hearing and reflection, because the two are inferior. In the desire realm there is no cultivation, because it is a stage of distraction. In the upper two realms there is no reflection, because at the very moment one turns the mind to reflect, one enters meditative absorption. In the formless realm there is no hearing, because there is no ear faculty. The text of the treatise explains the causes with reference to the three realms; it can be understood upon reading. This good produced by effort is grouped into nine grades: the lowest of the low grade is a cause for nine grades; the medium of the low grade is a cause for eight; up to the highest of the high grade, which is a cause only for the highest of the high grade, because the preceding inferior ones are excluded. For innately acquired (upapattilābhika) good phenomena, the nine grades viewed in relation to one another are mutually causes; the defiled is likewise. That is, for innately acquired good, either from an inferior grade the medium and superior grades arise, or from a superior grade the medium and inferior grades arise; since each is permitted to become manifest after [any other], the nine grades are able to be mutually causes. "Defiled is also thus" is stated on analogy with the innately acquired. Non-obscured neutral (anivṛtāvyākṛta) [phenomena] have altogether four kinds: namely, born of maturation (vipākaja), modes of comportment (iryāpatha), crafts (śilpasthāna), and minds of magical creation (nirmāṇa); all of them, according to their order, are causes for four, three, two, and one. The explanation says: this is because the subsequent is superior to the preceding.