說無垢稱經疏 2.209

2.209

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.