大般涅槃經疏 31.28

31.28

「善男子若有菩薩於三十七品」下，第二明道品因緣，即能知九義，九義即是道品之用。《婆沙》中明道品有九性，此則是性。若論其體，各有所據。言九性者，一戒、二定、三慧、四念、五信、六精進、七喜、八猗、九捨。約道品中惟三是戒，即正語、業、命。八種是定，四如意為四定、五定根、六定力、七定覺、八正定。九種是慧，四念處為四、慧根慧力為六、擇法覺分為七、正見正思惟為九。四種是念，念根、念力、正念、念覺分。兩種是信，信根、信力。八種是精進，四正勤為四、根力為六、正精進及精進覺分為八。所餘各一。此文有五：一列名、二明體、三釋義、四約法、五料簡。此第一列名。然此九義即為三別：初四是道品之因、中三是道品之體、後二是道品之果。言前四因者，根是欲，欲發心求於菩提。因是明無明，善因是明、惡因是無明。攝是收攝不令散失。增是善思惟，思惟作善。所以此四是因。主是念、導是定、勝是慧。既云念定慧，寧非是體？實是解脫，即少分；畢竟，即涅槃果。此二豈非是果？「迦葉白佛」下，第二明體，先問、次答。答又二：先讚問、次正答。答中云因名明觸者，即善知識之緣。「善男子善欲即是」下，第三釋九義，即為九文。此先釋欲為根本，又二：先釋、次料簡。釋中二：先答、次譬。次料簡中有兩番問答。「世尊云何明觸」下，第二釋觸。最有多句，以觸無定。然則隨有觸對之義，皆得說也。文云「因正命故得淨根戒」，前明正命已是木叉，木叉云戒。此中又未明定共、道共。何以知然？下文自云「因淨根戒得樂寂靜始是得定，能善思惟始是得慧。」既未明定慧，云何已有道定戒耶？而今得木叉竟，在道定前而說淨根戒者，有二釋：初云前明正命是木叉戒，正是堅持不犯。此復明淨根者，更明此戒漸細，乃能攝護五根不令起過，故謂淨根。二云不言淨於五根，但菩薩自有信等諸根。戒有能生之義，即戒為根。此戒既淨，能生定慧等法，故謂淨根戒。《十住論》、《優婆塞戒經》並有淨根之說。「受名攝取」下，第三釋攝受。前明觀受，受是生煩惱之始，攝取煩惱；今明受生道品，故還謂受為攝取。「因善思惟」下，第四釋增，謂因思惟故心解增進，故名為增。其中先倡、次釋。「若觀能破」下，第五釋念，有法、譬、合也。「既入定已」下，第六釋導，謂定能導生於智，故有導名。「是三十七品」下，第七釋勝，有法、譬、合。意言慧能正斷，故名為勝。「雖因修習」下，第八釋實。先舉定伏非實，次正明智斷是實。「是三十七品」下，第九釋畢竟。其中二：先明四沙門果猶非畢竟、後正明得大涅槃乃為究竟。而文言除斷三十七品所行之事，謂得果之日，因中有為諸慧悉捨。

From "O good son, if there is a bodhisattva who, regarding the thirty-seven factors..." onward is the second [part], explaining the causes and conditions of the factors of awakening, namely, being able to know the nine meanings; the nine meanings are the functions of the factors of awakening. In the *Mahāvibhāṣā* it is explained that the factors of awakening have nine natures; these are the natures. If we discuss their essence, each has its basis. The nine natures are: first, morality (śīla); second, concentration (samādhi); third, wisdom (prajñā); fourth, mindfulness (smṛti); fifth, faith (śraddhā); sixth, vigor (vīrya); seventh, joy (prīti); eighth, pliancy (prasrabdhi); ninth, equanimity (upekṣā). In terms of the factors of awakening: only three are morality, namely right speech, right action, and right livelihood. Eight kinds are concentration: the four bases of psychic power are four concentrations, [plus] the faculty of concentration as five, the power of concentration as six, the awakening-factor of concentration as seven, and right concentration as eight. Nine kinds are wisdom: the four stations of mindfulness are four, the faculty of wisdom and power of wisdom are six, the investigation-of-dharmas awakening-factor is seven, and right view and right resolve are nine. Four kinds are mindfulness: the faculty of mindfulness, the power of mindfulness, right mindfulness, and the awakening-factor of mindfulness. Two kinds are faith: the faculty of faith and the power of faith. Eight kinds are vigor: the four right efforts are four, the faculty and power [of vigor] are six, and right vigor and the awakening-factor of vigor make eight. The remaining each have one. This text has five parts: first, listing the names; second, clarifying the essence; third, explaining the meanings; fourth, correlating with dharmas; fifth, evaluating and resolving doubts. This is the first, listing the names. These nine meanings fall into three distinctions: the first four are the causes of the factors of awakening; the middle three are the essence of the factors of awakening; the last two are the fruits of the factors of awakening. Regarding the first four being causes: the root is desire (chanda), desiring to arouse the mind to seek bodhi. The cause is knowledge and ignorance: the good cause is knowledge (vidyā), and the evil cause is ignorance (avidyā). Gathering is gathering in so as not to allow dispersion and loss. Increase is wholesome reflection, reflecting to perform good. Therefore, these four are causes. The master is mindfulness; the guide is concentration; the supreme is wisdom. Since they are called mindfulness, concentration, and wisdom, how could they not be the essence? Reality is liberation, which is a partial [fruit]; the ultimate is the fruit of nirvāṇa. How could these two not be fruits? From "Kāśyapa said to the Buddha" onward is the second [part], clarifying the essence, first asking and then answering. The answer also has two parts: first praising the question, then answering directly. In the answer, saying that the cause is called knowledge-contact refers to the condition of good spiritual friends. From "O good son, wholesome desire is..." onward is the third [part], explaining the nine meanings, which comprises nine textual passages. Here first explaining desire as the root also has two parts: first explaining, then evaluating. Within the explanation there are two: first the answer, then a simile. In the subsequent evaluation there are two rounds of question and answer. From "World-Honoured One, what is knowledge-contact?" onward is the second, explaining contact. It contains the greatest number of clauses because contact is indeterminate. Thus, whatever bears the meaning of contact and encounter may all be spoken of. The text says, "Due to right livelihood, one attains the pure-faculty morality." The previous explanation of right livelihood was already the prātimokṣa, and prātimokṣa is called morality. Here, concentration-concomitant and path-concomitant [moralities] have not yet been explained. How is this known? The text below itself says: "Due to the pure-faculty morality, one attains delight in tranquility—this is first attaining concentration; being able to reflect well—this is first attaining wisdom." Since concentration and wisdom have not yet been explained, how could there already be path- and concentration-[concomitant] morality? Now, having attained prātimokṣa, why is pure-faculty morality spoken of before concentration and the path? There are two explanations: the first says that the previous explanation of right livelihood was prātimokṣa morality, which is strictly adhering without transgression. Here, explaining pure faculties further explains that this morality becomes progressively subtler, being able to guard and protect the five faculties from giving rise to faults; hence it is called pure faculties. The second says that it does not mean purifying the five sense faculties; rather, the bodhisattva naturally has faculties such as faith. Morality has the function of giving birth; thus morality serves as the faculty. Since this morality is purified, it can give birth to dharmas such as concentration and wisdom, and is thus called the pure-faculty morality. Both the *Daśabhūmika-vibhāṣā* and the *Upāsakaśīla Sūtra* have discussions of pure faculties. From "Feeling is called gathering" onward is the third, explaining gathering. Previously it was explained that contemplating feeling shows feeling to be the beginning of giving rise to defilements, gathering defilements; here it is explained that feeling gives rise to the factors of awakening, and thus feeling is conversely called gathering. From "Due to wholesome reflection" onward is the fourth, explaining increase: because of reflection, mental understanding increases and advances, and hence it is called increase. In this, it is first proposed and then explained. From "If contemplation can destroy" onward is the fifth, explaining mindfulness, having the dharma, simile, and application. From "Having entered concentration" onward is the sixth, explaining guide: concentration can guide and produce wisdom, and hence has the name guide. From "These thirty-seven factors" onward is the seventh, explaining supreme, having the dharma, simile, and application. The meaning is that wisdom can directly sever, and hence is called supreme. From "Although due to cultivation" onward is the eighth, explaining reality. First pointing out that concentration's suppression is not real, next it directly clarifies that wisdom's severance is real. From "These thirty-seven factors" onward is the ninth, explaining ultimate. Within this there are two: first explaining that the four śramaṇa fruits are still not ultimate, and then directly explaining that attaining great nirvāṇa is truly ultimate. When the text says that one eliminates and severs the practices of the thirty-seven factors, it means that on the day the fruit is attained, all conditioned wisdoms of the causal stage are relinquished.