大方廣佛華嚴經隨疏演義鈔 62.31

62.31

疏「由信二戒三」下，二辨成三十七義。言信二者，即一信根、二信力。言戒三者，即八正中正語、正業、正命。言「念開為四」者，一念根、二念力、三七覺中念覺、四八正中正念。言精進為八者，即四正勤為四、五精進根、六精進力、七精進覺分、八正精進。言定有八者，謂四神足為四、五定根、六定力、七定覺分、八正定。言慧有八者，四念處為四，四念慧為體，隣近名念故；五慧根；六慧力；七擇法覺分，擇法即慧故，八正見，見即慧故。言「餘四各一」者，即除喜捨思惟也。由依漸開及不開者為二類故，不依《俱舍》之次，而先信次戒等。若《毘婆沙》即實事有十二，以戒中分出正語及與正業，以身語業不相離故，餘九同前。今依《瑜伽》、《俱舍》，故但有十。

Regarding the commentary's phrase “Because faith is two and morality is three…” and so forth: second, analyzing how they form the thirty-seven factors. Stating that “faith is two” refers to 1. the faculty of faith and 2. the power of faith. Stating that “morality is three” refers to right speech, right action, and right livelihood among the eightfold path. Stating that “mindfulness opens into four” refers to 1. the faculty of mindfulness, 2. the power of mindfulness, 3. mindfulness as a limb of awakening among the seven limbs of awakening, and 4. right mindfulness among the eightfold path. Stating that vigor is eight refers to the four right exertions being four, 5. the faculty of vigor, 6. the power of vigor, 7. the vigor limb of awakening, and 8. right vigor. Stating that concentration has eight refers to the four bases of psychic power being four, 5. the faculty of concentration, 6. the power of concentration, 7. the concentration limb of awakening, and 8. right concentration. Stating that wisdom has eight refers to the four foundations of mindfulness being four—the four foundations of mindfulness have wisdom as their essence, and they are named mindfulness due to proximity; 5. the faculty of wisdom; 6. the power of wisdom; 7. the factor of awakening of dharmapravicaya, for dharmapravicaya is just wisdom; and 8. right view, for view is just wisdom. Stating that “the remaining four are each one” refers to [the remaining four of the ten real entities], excluding [the six above]: joy, equanimity, and contemplation. Because it categorizes them into two types based on those that progressively unfold and those that do not, it does not follow the order of the *Abhidharmakośa*, but places faith first, morality second, and so on. In the *Mahāvibhāṣā*, there are twelve real entities, because within morality, right speech and right action are separated, since physical and vocal actions are not dissociated from each other; the remaining nine are the same as above. Now it relies on the *Yogācārabhūmi* and the *Abhidharmakośa*, so there are only ten.