大乘義章 11.41

11.41

四種善法者，一是退分；二是住分；三勝進分，《成實論》中名為增分；四決定分，《成實論》中名為達分。依如《成實》，此四通攝一切善法。如彼論釋「離於禪定修施戒等名為退分，修習諸禪名為住分，見道已前起聞思修，名為增分，見諦已上無漏聖道名為達分。」毘曇法中，此四唯就淨禪以說。釋有兩義。一義釋云：下品淨定，喜為下地煩惱所敗，以可退故，名為退分，非是已退。中品淨定，堅守自地，不為下地煩惱所退，名為住分。上品淨定，微能厭伏自地之過，起求上定，名勝進分。上上淨定，能學觀法苦無常等，出生聖道，名決定分。第二義者，下品淨定，喜為自地煩惱所陵，名為退分。如彼欲界下品善心，喜為欲界惡心所雜，彼亦如是。此退分禪，雖為自地煩惱所雜而不失定，因地法故。中品淨定，堅守善心，不為自地煩惱所雜，名為住分。上品淨定，能呵自地煩惱之過，深心厭背，名勝進分。上上淨定，能生聖道，名決定分。問曰：此四局在淨定？散善亦有？釋言：亦有。如欲界中下品散善，多為欲界不善所雜，即名退分。堅守善心不為惡雜，即是住分。漸習散善令轉精純，名勝進分。求出世心起聞思慧，修諸善行遠生聖道，名決定分。四善如是。

The four wholesome dharmas are: first, the factor of deterioration; second, the factor of maintenance; third, the factor of excellence, which in the Tattvasiddhi-śāstra is called the factor of increase; fourth, the factor of penetration, which in the Tattvasiddhi-śāstra is called the factor of arrival. According to the Tattvasiddhi, these four generally subsume all wholesome dharmas. As explained in that treatise: 'Cultivating generosity, morality, and so on apart from dhyāna is called the factor of deterioration; cultivating the dhyānas is called the factor of maintenance; giving rise to [the wisdoms of] hearing, reflection, and cultivation prior to the path of seeing is called the factor of increase; the untainted noble path on and above the view of the truths is called the factor of arrival.' In the Abhidharma doctrine, these four are explained solely in terms of pure dhyāna. There are two explanations. One explanation says: low-grade pure samādhi is prone to be defeated by the afflictions of lower planes; because it can deteriorate, it is called the factor of deterioration, not that it has already deteriorated. Medium-grade pure samādhi firmly maintains its own plane and does not deteriorate due to afflictions of lower planes; it is called the factor of maintenance. High-grade pure samādhi is slightly capable of subduing the faults of its own plane through weariness and giving rise to aspiration for higher samādhi; it is called the factor of excellence. Superior-grade pure samādhi is capable of learning to contemplate dharmas as suffering, impermanent, and so forth, giving rise to the noble path; it is called the factor of penetration. The second explanation is: low-grade pure samādhi is prone to be assaulted by afflictions of its own plane, so it is called the factor of deterioration. Just as low-grade wholesome minds in the desire realm are prone to be mixed with unwholesome minds of the desire realm, so it is here. Although this dhyāna belonging to the factor of deterioration is mixed with afflictions of its own plane, samādhi is not lost, because it is a dharma of the causal plane. Medium-grade pure samādhi firmly maintains a wholesome mind and is not mixed with afflictions of its own plane; it is called the factor of maintenance. High-grade pure samādhi can rebuke the faults of afflictions of its own plane and deeply turn away from them with disgust; it is called the factor of excellence. Superior-grade pure samādhi can give rise to the noble path; it is called the factor of penetration. Question: Are these four restricted to pure samādhi, or do they also apply to scattered wholesome [minds]? Answer: They also apply. As in the desire realm, low-grade scattered wholesome [minds] are mostly mixed with the unwholesome in the desire realm, which is the factor of deterioration. Firmly maintaining a wholesome mind without being mixed with evil is the factor of maintenance. Gradually practicing scattered wholesome [minds] to make them ever purer is called the factor of excellence. Aspiring for transcendence, generating the wisdoms of hearing and reflection, and cultivating various wholesome practices to give rise to the noble path afar is called the factor of penetration. Such are the four wholesome [dharmas].