大般若波羅蜜多經般若理趣分述讚 2.63

2.63

讚曰：此即第二菩提分行。四念住者，身、受、心、法，以慧為性。慧由相應之念，住此四境之中，名為念住。四正斷者，一律儀斷，謂已生惡法為令斷故，生欲策勵。二斷斷，謂未生惡法為令不生故，生欲策勵。三修習斷，謂未生善法為令生故，乃至策心持心。四防護斷，謂於已生善法為欲令住，乃至策心持心。此四種以精進為體。策發於慧，自能漸伏，名為正斷。四神足者，欲、勤、心、觀。由此四故引生於定，故四神足以定為體。運轉最勝自在為神，由定能得能證於此，故名神足。五根者，信、進、念、定、慧。生出世法此為上首，故名為根。此五於諸出世法中深生勝解，清信難伏，說名為力，天魔外道及沙門等不能伏故。此五隨名各自為體。七等覺支者，謂擇法、精進、喜、輕安、定、捨及念為七。此七唯無漏，在見道位起。覺者擇法，支謂支分。擇法覺是覺亦覺支，餘覺支而非覺，如其自名即為其體。此七能遍觀諸法故，立以等名。等是遍義。八聖道支者，正見、正思惟、正精進、正語、正業及正命、正念及正定。語業命三，戒蘊所攝。餘體如名，修道位起。諸聖有學由八支攝行迹正道，能無餘斷一切煩惱、能於解脫究竟作證，是故此八名聖道支。合此三十七種道品，總以十一法而為自體：一慧，即四念住、慧根力、擇法覺、正見支。二精進，即四正斷、精進根力、精進覺支、正精進。三定，即四神足、定根力、定覺支、正定。四信，即信根力。五念，即念根力、念覺支、正念。六欲，即四神足。七喜受，即喜覺支。八輕安，即安覺支。九捨，即捨覺支。十尋，即正思惟，實體即慧。十一色，即無表戒、正語業命。此中假實、修法、廢立、開合、學攝、體支、對辨，並如別鈔。

The Commentary says: This is the second [practice], the practices that are wings to awakening. The four applications of mindfulness are body, feeling, mind, and dharmas; they have insight as their intrinsic nature. Because insight, through associated mindfulness, abides within these four objective referents, they are called 'applications of mindfulness'. The four right abandonings are: first, abandonment through restraint, which means generating desire and making effort so that evil dharmas that have already arisen may be abandoned; second, abandonment through eliminating, which means generating desire and making effort so that unarisen evil dharmas will not arise; third, abandonment through cultivating, which means generating desire and making effort, even unto urging the mind and holding the mind, so that unarisen wholesome dharmas may arise; fourth, abandonment through preserving, which means desiring to make wholesome dharmas that have already arisen abide, even unto urging the mind and holding the mind. These four have diligence as their substance. Prompting insight, they naturally can gradually subdue [defilements], and are therefore called 'right abandonings'. The four bases of psychic power are desire, vigor, mind, and investigation. Because of these four, concentration is elicited and produced; therefore, the four bases of psychic power have concentration as their substance. Exercising the most supreme mastery is 'spirit' [or psychic ability]; because one is able to attain and realize this through concentration, they are called 'bases of psychic power'. The five faculties are faith, vigor, mindfulness, concentration, and insight. These are the foremost in generating world-transcending dharmas, and are therefore called 'faculties'. These five deeply generate resolute faith among world-transcending dharmas; pure faith is difficult to subdue, so they are called 'powers', because heavenly Māra, non-Buddhists, śramaṇas, and the like cannot subdue them. These five each take their substance according to their name. The seven factors of awakening are investigation of dharmas, vigor, joy, pliancy, concentration, equanimity, and mindfulness as the seven. These seven are exclusively without effluents and arise in the stage of the path of seeing. 'Awakening' is the investigation of dharmas, and 'factor' means a constituent part. The awakening of investigation of dharmas is both awakening and a factor of awakening; the remaining factors are factors of awakening but not awakening itself, and their substance is just as their names indicate. Because these seven are able to universally contemplate all dharmas, they are designated with the name 'equal' [i.e., sambodhy-aṅga]; 'equal' has the meaning of 'universal'. The eight factors of the noble path are right view, right thought, right vigor, right speech, right action, right livelihood, right mindfulness, and right concentration. The three of speech, action, and livelihood are subsumed under the aggregate of morality. The substance of the rest is as named, arising in the stage of the path of cultivation. Noble beings in training, by means of the path of right practice subsumed under these eight factors, are able to abandon all afflictions without remainder and are able to realize ultimate liberation; therefore these eight are called 'factors of the noble path'. Combining these thirty-seven aids to awakening, their essential substance comprises eleven dharmas in total: 1. Insight, namely the four applications of mindfulness, the faculty and power of insight, the awakening-factor of investigation of dharmas, and the factor of right view; 2. Diligence, namely the four right abandonings, the faculty and power of vigor, the awakening-factor of vigor, and right vigor; 3. Concentration, namely the four bases of psychic power, the faculty and power of concentration, the awakening-factor of concentration, and right concentration; 4. Faith, namely the faculty and power of faith; 5. Mindfulness, namely the faculty and power of mindfulness, the awakening-factor of mindfulness, and right mindfulness; 6. Desire, namely the four bases of psychic power; 7. Joyous feeling, namely the awakening-factor of joy; 8. Pliancy, namely the awakening-factor of pliancy; 9. Equanimity, namely the awakening-factor of equanimity; 10. Investigation [vitarka], namely right thought, whose real substance is insight; 11. Form, namely unmanifest morality, and right speech, action, and livelihood. The matters here regarding the nominal and the real, cultivation methods, inclusion and omission, expansion and condensation, subsumption under training, substance and branches, and comparative determinations are all as in the separate notes.