[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 2.209 # 說無垢稱經疏 2.209 說無垢稱經疏 2.209 - **Language:** Classical Chinese ### [2.209](https://indike.org/pramana/in.bauddha.taisho.1782.2.209) 贊曰：此三十七，略以五門分別，一釋總名、二明位數、三出體性、四明修位、五有漏無漏。釋總名者，菩提覺義，所求佛果。分是因義，此三十七，為覺果因，名菩提分。二明位數，略為七位：一、念住，由念明記，慧於境住，隣近為名。此有四種：身、受、心、法。觀此四慧，是念住體。二、正斷，此有四種：一律儀斷，已生惡法方便斷之。二斷斷，未生惡法遮令不生。三防護斷，已生善法護令增長。四修習斷，未生善法修習令起。於此四中，精進起用，能正斷故，名為正斷。於所能斷，令生不生，體皆精進，故言正斷。三、神足，妙用無方曰神，即變化心神之所依名足，體即是定。此別有四，謂欲、勤、心、觀。為此四種而修定故，定名神足。四、根，出生善法名根。五、力，難可屈伏名力。二體各五，謂信、精進、念、定、慧，如名為體。初修為善本曰根，後修難可伏名力。六、覺支，覺者慧也，支者分義。此有二種：一覺即支，擇法覺也。二覺之支，謂餘六，慧支分故。此有七種，謂擇法、精進、喜、念、定、捨、輕安。三為別境，擇法、念、定。三為善法，精進、捨、輕安。一為遍行，喜覺支也。七、道支，道者聖道無漏慧根，支者分義。一、道即支；二、道之支，謂餘七法。如前可知。此總有八，謂正見、正思惟、正語、正業、正命、正念、正定、正精進。其正思惟，以慧為性，在佛身中無尋伺故。無嗔癡二，所發身語，名正語、正業。無貪一種所發身語，名正命，對五邪命所以獨立。此三身語，俱以無表色思為性。明體性者，三十七種合體有九：一慧、二精進、三定、四信、五念、六喜、七捨、八輕安、九無表色。故《瑜伽》五十七言「信等五根，三十七品中不攝。何等？謂有六法，喜、安、捨、語、業、命。語業命三即無表故。此中遍行一，謂喜。別境三，謂念、定、慧。善有四，信、精進、捨、輕安。色法一，謂無表色。」此說佛位；若非佛位，十法為體。《成唯識》說「正思惟說，是無漏尋。彼有二說，此義為正。修位者，念住、正斷、神足。初修在解脫分善位，五根在𤏙頂位，五力在忍世第一法位，七覺在見，八道在修。有漏無漏者，准位可知。見道前唯有漏，若見道後可通無漏，乃至佛位可唯無漏。」廣說其相，如《對法》說。 > Commentary: These thirty-seven are briefly differentiated through five approaches: first, explaining the collective name; second, clarifying the stages and numbers; third, identifying their intrinsic nature; fourth, clarifying the stages of cultivation; fifth, sāsrava and anāsrava. Explaining the collective name: bodhi has the meaning of awakening, which is the fruit of buddhahood that is sought. "Factor" (pakṣa) has the meaning of cause. Because these thirty-seven serve as the causes for the fruit of awakening, they are called bodhipakṣa. Second, clarifying the stages and numbers: they are briefly grouped into seven stages: 1. Foundations of mindfulness (smṛtyupasthāna): because through mindfulness things are clearly remembered and wisdom abides in the object, it is named after what is proximate. There are four types of these: body, feeling, mind, and phenomena. The wisdom that contemplates these four constitutes the intrinsic nature of the foundations of mindfulness. 2. Correct abandonments (samyakprahāṇa): there are four types of these: (1) abandonment by restraint: skillfully abandoning non-virtuous states that have already arisen; (2) abandonment by severance: preventing non-virtuous states that have not yet arisen from arising; (3) abandonment by protection: guarding virtuous states that have already arisen to cause them to increase; (4) abandonment by cultivation: cultivating virtuous states that have not yet arisen to cause them to arise. Among these four, vīrya (vigor) exerts its function and can correctly abandon them, hence they are called "correct abandonments." Regarding what is abandoned and causing things to arise or not arise, the nature of them all is vīrya; thus they are called correct abandonments. 3. Bases of psychic power (ṛddhipāda): wondrous functioning without limitation is called psychic power (ṛddhi); the support for the mental power of transformation is called base (pāda), and its nature is concentration (samādhi). There are four distinct types: desire (chanda), effort (vīrya), mind (citta), and investigation (mīmāṃsā). Because one cultivates concentration for the sake of these four, the concentration is called a base of psychic power. 4. Faculties (indriya): that which gives rise to virtuous phenomena is called a faculty. 5. Powers (bala): that which is difficult to subdue is called a power. The intrinsic nature of each of these two sets consists of five items: faith, vigor, mindfulness, concentration, and wisdom; their nature corresponds to their names. When cultivated initially as the root of virtue, they are called faculties; when cultivated later so that they are difficult to subdue, they are called powers. 6. Factors of awakening (bodhyaṅga): awakening is wisdom; "factor" has the meaning of branch or component. There are two kinds: first, awakening itself being the factor, which is the awakening factor of investigation of dharmas (dharmapravicaya); second, factors of awakening, referring to the other six, because they are branches of wisdom. There are seven types: investigation of dharmas, vigor, joy (prīti), mindfulness, concentration, equanimity (upekṣā), and pliancy (praśrabdhi). Three belong to the object-determining mental factors: investigation of dharmas, mindfulness, and concentration. Three belong to the virtuous mental factors: vigor, equanimity, and pliancy. One belongs to the omnipresent mental factors: the awakening factor of joy. 7. Path factors (mārgāṅga): the path refers to the anāsrava root of wisdom of the noble path; "factor" has the meaning of branch. First, the path itself is the factor; second, factors of the path, referring to the remaining seven phenomena. This can be understood as above. There are eight in total: right view, right thought, right speech, right action, right livelihood, right mindfulness, right concentration, and right effort. Right thought takes wisdom as its intrinsic nature, because in the body of a Buddha there is neither vitarka nor vicāra. Bodily and vocal actions produced by non-hatred and non-delusion are called right speech and right action. Bodily and vocal actions produced by non-greed alone are called right livelihood; it stands independently in opposition to the five wrong livelihoods. These three bodily and vocal actions all take unmanifest form (avijñapti-rūpa) and volition as their intrinsic nature. Clarifying the intrinsic nature: the thirty-seven factors combined have nine essential natures: (1) wisdom, (2) vigor, (3) concentration, (4) faith, (5) mindfulness, (6) joy, (7) equanimity, (8) pliancy, and (9) unmanifest form. Therefore, the fifty-seventh fascicle of the Yogācārabhūmi states: "Which are the factors among the thirty-seven aids to awakening that are not subsumed within the five faculties such as faith? Namely, there are six factors: joy, pliancy, equanimity, speech, action, and livelihood. Because speech, action, and livelihood are precisely unmanifest form. Herein, one is omnipresent, namely joy. Three are object-determining, namely mindfulness, concentration, and wisdom. Four are virtuous: faith, vigor, equanimity, and pliancy. One is material form, namely unmanifest form." This explains the stage of buddhahood; if not at the stage of buddhahood, ten factors constitute their intrinsic nature. The Cheng weishi lun says: "Right thought is described as anāsrava vitarka." There are two explanations there; this meaning is correct. Regarding the stages of cultivation: the foundations of mindfulness, correct abandonments, and bases of psychic power are initially cultivated in the stage of the roots of virtue conducive to liberation (mokṣabhāgīya); the five faculties are in the stages of heat (uṣmagata) and peak (mūrdhan); the five powers are in the stages of acceptance (kṣānti) and supreme worldly dharmas (laukikāgradharma); the seven factors of awakening are in the path of seeing (darśanamārga); the eight path factors are in the path of cultivation (bhāvanāmārga). Regarding sāsrava and anāsrava: this can be known by reference to the stages. Prior to the path of seeing, they are exclusively sāsrava; after the path of seeing, they can be anāsrava; and arriving at the stage of buddhahood, they can be exclusively anāsrava. The extensive explanation of their characteristics is as stated in the Abhidharmasamuccaya. > — English (machine translation) (machine translation) - [Previous: 2.208](https://indike.org/pramana/in.bauddha.taisho.1782.2.208) - [Next: 2.210](https://indike.org/pramana/in.bauddha.taisho.1782.2.210) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1782.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.2.209) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.2.209](https://indike.org/pramana/in.bauddha.taisho.1782.2.209) · Pramāṇa