成唯識論了義燈 7.273

7.273

七、約修辨者，《雜集》第九有四種修，謂得修、習修、除去修、對治修。彼論自為二復次釋，文雖但配一對治修，以理而說具攝四修。加行、勝進二，各攝得及除去修，令無間道種子增故，修加行時能伏現故。故彼論釋得修云「為得故修」，釋除去修云「由此修力，除去現行位諸不善法」。無間、解脫攝習對治，彼論釋云：由此修力，數習已得諸善法故，對治未來諸不善法，令成不生法故。或一一道各具攝四，亦復不違。

Seventh, distinguished in terms of cultivation (bhāvanā): fascicle nine of the Abhidharmasamuccaya-bhāṣya has four kinds of cultivation, namely: cultivation of acquisition (prāptibhāvanā), cultivation of habituation (abhyāsabhāvanā), cultivation of removal (apanayanabhāvanā), and cultivation of antidotes (pratipakṣabhāvanā). That treatise itself explains them with two alternative expositions; although the text only matches [the four paths] to the one cultivation of antidotes, in principle they fully subsume the four cultivations. Prayoga and viśeṣa each subsume both acquisition and removal, because they cause the bījas of the ānantaryamārga to increase, and because when practicing prayoga one can suppress samudācāra. Therefore, that treatise explains the cultivation of acquisition as "cultivating in order to acquire," and explains the cultivation of removal as "by the power of this cultivation, removing all unwholesome dharmas in the state of samudācāra." The ānantarya and vimukti paths subsume habituation and antidote. That treatise explains: "Because by the power of this cultivation, one repeatedly habituates oneself to wholesome dharmas already acquired, acting as an antidote to future unwholesome dharmas and causing them to become dharmas that do not arise." Alternatively, each and every path fully subsumes all four, which is also without contradiction.