仁王護國般若波羅蜜多經疏 3.365

3.365

解曰：念處等者，前三各四，次二各五，次七後八，為三十七。列名、出體，如前〈序品〉。此地所修皆無漏故，如《十地經》修念住勤，一一皆云除世貪憂。神足已下盡八正道，一一具四，依止厭、依止離、依心滅、依止捨，《花嚴經》云「迴向於捨」也。如《婆沙》云「慧緣苦集名為厭故。能斷惑道皆名為離，離煩惱故。滅謂惑無，滅理顯故。捨謂大捨，寂靜住故。」廣如《俱舍論》第二十五、對法第十，具分別也。從此第三明所趣果。

Explanation: Regarding "applications of mindfulness and so forth": the first three have four each, the next two have five each, the next has seven, and the last has eight, making thirty-seven. The listing of names and identification of their essential nature are as in the preceding "Introductory Chapter." Because what is cultivated on this bhūmi is entirely uncontaminated, as the Daśabhūmika Sūtra states regarding the cultivation of the applications of mindfulness and exertions, each says "dispelling worldly greed and distress." From the bases of supernormal power down through the eightfold noble path, each is endowed with four: relying on aversion, relying on dispassion, relying on cessation of mind, and relying on relinquishment—the Avataṃsaka Sūtra says "dedicating to relinquishment." As the Vibhāṣā says: "Wisdom taking suffering and origination as its object is called aversion. Paths that can sever delusions are all called dispassion, because they separate from afflictions. Cessation means the absence of delusions, because the principle of cessation is revealed. Relinquishment refers to great relinquishment, abiding in tranquility." This is fully distinguished in the Abhidharmakośa-bhāṣya, Fascicle 25, and the Abhidharma-samuccaya-vyākhyā, Fascicle 10. From here, the third [part] clarifies the attained fruition.