仁王護國般若波羅蜜多經疏 1.98

1.98

解曰：讚修習行。言無邊者，修行數習廣無邊故。菩提分法者，菩提云覺正是所求。分者因也，亦支分義。三十七法順趣菩提，菩提之分名菩提分。三十七者，《華嚴經》云「此地菩薩觀於內外身受心法，勤勇念知除世貪愛；復次修行未生已生惡不善法勤令斷故，未生已生於諸善法勤令增廣；復次修行欲勤心觀成就神足；復次修行信根進根念根定根慧根、信力進力念力定力慧力；復次修行念覺分、擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、捨覺分；復次修行正見、正思惟、正語、正業、正命、正精進、正念、正定。」三十七也。出此體者，《俱舍》二十五頌云「此實事唯十」，謂慧、勤、定、信、念、喜、捨、輕安及戒、尋為體。且慧攝八，謂四念住、慧根、慧力、擇法覺支、正見，以慧為體。勤亦攝八，謂四正斷、精進根、精進力、精進覺支、正精進，以勤為體。定亦攝八，謂四神足、定根、定力、定覺支、正定，以定為體。信但攝二，謂信根、信力，以信為體。念唯攝四，謂念根、念力、念覺支、正念，以念為體。喜唯攝一，謂喜覺支，以喜為體。捨唯攝一，謂捨覺支，行捨為體，非受捨也。輕安攝一，謂輕安覺支，以輕安為體。戒但攝三，謂正語、正業、正命，以戒為體。尋唯攝一，謂正思惟，以尋為體。故三十七，體唯有十。修習此觀二利行者，如《華嚴》云「皆為不捨一切眾生，乃至安住一切智智。」次第五地，其義者何？

Explanation: This praises the practice of cultivation. Regarding 'boundless,' it is because the repeated practice of cultivating the path is immensely boundless. Regarding the 'factors of awakening' (bodhipakṣa-dharmas), bodhi means awakening, which is precisely what is sought. A 'factor' is a cause, and also has the sense of a constituent limb. Thirty-seven factors accord with and lead toward bodhi; being factors of bodhi, they are called bodhipakṣa-dharmas. Regarding the thirty-seven, the Avataṃsaka Sūtra says: 'A bodhisattva on this bhūmi contemplates internally and externally the body, feelings, mind, and dharmas, vigorously with mindfulness and comprehension eliminating worldly craving; furthermore, he practices so that unarisen and arisen evil and unwholesome dharmas are vigorously severed, and unarisen and arisen wholesome dharmas are vigorously increased; furthermore, he practices the bases of supernormal power perfected through zeal, vigor, mind, and investigation; furthermore, he practices the faculties of faith, vigor, mindfulness, concentration, and wisdom, and the powers of faith, vigor, mindfulness, concentration, and wisdom; furthermore, he practices the awakening factor of mindfulness, the awakening factor of dharma-analysis, the awakening factor of vigor, the awakening factor of joy, the awakening factor of pliancy, the awakening factor of concentration, and the awakening factor of equanimity; furthermore, he practices right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.' These are the thirty-seven. Setting forth their intrinsic nature, verse twenty-five of the Abhidharmakośa states: 'These real entities are only ten,' meaning that wisdom, vigor, concentration, faith, mindfulness, joy, equanimity, pliancy, together with discipline and investigation constitute their intrinsic nature. Wisdom subsumes eight: the four smṛtyupasthānas, the faculty of wisdom, the power of wisdom, the awakening factor of dharma-analysis, and right view take wisdom as their intrinsic nature. Vigor also subsumes eight: the four right abandonments, the faculty of vigor, the power of vigor, the awakening factor of vigor, and right effort take vigor as their intrinsic nature. Concentration also subsumes eight: the four bases of supernormal power, the faculty of concentration, the power of concentration, the awakening factor of concentration, and right concentration take concentration as their intrinsic nature. Faith subsumes only two: the faculty of faith and the power of faith take faith as their intrinsic nature. Mindfulness subsumes only four: the faculty of mindfulness, the power of mindfulness, the awakening factor of mindfulness, and right mindfulness take mindfulness as their intrinsic nature. Joy subsumes only one: the awakening factor of joy takes joy as its intrinsic nature. Equanimity subsumes only one: the awakening factor of equanimity takes mental equanimity as its intrinsic nature, not equanimity as a feeling. Pliancy subsumes one: the awakening factor of pliancy takes pliancy as its intrinsic nature. Discipline subsumes only three: right speech, right action, and right livelihood take discipline as their intrinsic nature. Investigation subsumes only one: right thought takes investigation as its intrinsic nature. Therefore, among the thirty-seven, their intrinsic nature consists of only ten. As for the practice of this contemplation for twofold benefit, it is as the Avataṃsaka says: 'All is done for the sake of not abandoning any sentient beings, up to abiding in the cognition of the omniscient.' Next, the fifth bhūmi: what is its meaning?