俱舍論疏 25.150

25.150

論「謂於因果至如是次第」，答也。如文可解。問：何緣此五名根、名力？答：能生善法故名為根，能破惡法故名為力。有說：不可傾動名根，能摧伏他名力。有說：勢用增上義是根，不可屈伏義是力。若以位別，六下位名根，上位名力。若以實義，一一位中皆具此二。問：何故此七名覺支耶？答：覺謂究竟覺，即盡、無生智。或如實覺，即無漏慧。七為彼分故，故名為支。問：何故此八名道支？答：所履通達故，名為八道。是彼分故，故名為支。

On the Śāstra's statement: "Namely, regarding cause and effect... such is the sequence": This is an answer. It can be understood according to the text. Question: For what reason are these five called 'faculties' and called 'powers'? Answer: Because they can produce wholesome dharmas, they are called 'faculties'; because they can destroy unwholesome dharmas, they are called 'powers'. Some say: being unshakable is called a 'faculty'; being able to vanquish others is called a 'power'. Some say: the meaning of predominant functional efficacy is 'faculty'; the meaning of being unyielding is 'power'. If distinguished by stage: in the lower stage they are named 'faculties', and in the upper stage they are named 'powers'. If considered by actual reality: in each and every stage both of these are possessed. Question: Why are these seven called 'factors of awakening' (bodhyaṅga)? Answer: 'Awakening' refers to ultimate awakening, which is the knowledge of exhaustion (kṣayajñāna) and the knowledge of non-arising (anutpādajñāna). Or it refers to awakening as it truly is, which is undefiled wisdom (anāsrava-prajñā). Because these seven are components of that, they are therefore called 'factors' (aṅga). Question: Why are these eight called 'path factors' (mārgāṅga)? Answer: Because that which is trodden leads through to realization, they are called the 'eight paths'. Because they are components of that, they are therefore called 'factors'.