妙法蓮華經玄義 4.31

4.31

約位為言，念處無後品；修行為義，念處具道品也。《大論》云：「初修善有漏五陰，於有為法中得正憶念，即念處智慧也。四種精進，即是正勤。定心中修，名如意足。五善根生，名為根。根增長，名為力。分別道用，名為七覺。安穩道中行，名八正道。」初善有漏中已能具此，何須見道方有八正？若念處既具三十七品者，煖、頂等例然。觀禪既爾，練、熏、修等亦然。

Speaking in terms of stages, the stations of mindfulness do not have the subsequent factors; but in terms of practice, the stations of mindfulness possess all the factors of awakening. The *Great Commentary* states: "Initially cultivating the wholesome defiled five aggregates, attaining right mindfulness among conditioned dharmas is the wisdom of the stations of mindfulness. The four kinds of diligence are precisely the right exertions. Cultivating within a concentrated mind is called the bases of psychic power. When the five wholesome roots arise, they are called the faculties. When the faculties increase, they are called the powers. Discerning the functions of the path is called the seven factors of awakening. Walking serenely upon the path is called the eightfold noble path." Since one is already able to possess these within the initial wholesome defiled state, why must there be the path of seeing before there is the eightfold noble path? If the stations of mindfulness already possess the thirty-seven factors, warmth, peak, and so forth are likewise so. If contemplative dhyāna is like this, refining, perfuming, and cultivating are also like this.