俱舍論頌疏論本 25.58

25.58

釋曰：名雖三十七，論實體唯十：一慧、二勤、三定、四信、五念、六喜、七捨、八輕安、九戒、十尋。三十七中，且慧攝八，謂四念住、慧根、慧力、擇法覺支、正見也，此八以慧為體。勤亦攝八，謂四正斷、精進根、精進力、精進覺支、正精進也，此八以勤為體。定亦攝八，謂四神足、定根、定力、定覺支、正定，此八以定為體。信但攝二，謂信根、信力，以信為體。念唯攝四，謂念根、念力、念覺支、正念，此四以念為體。喜唯攝一，謂喜覺支，以喜為體。捨亦攝一，謂捨覺支，行捨為體。此言捨者，非是捨受，是大善地中行捨名捨也。輕安攝一，謂輕安覺支，以輕安為體。戒但攝三，謂正語、正業、正命，以戒為體。尋唯攝一，謂正思惟，以尋為體。上來所明慧、勤、定三各攝八種，三八二十四也。信攝二，足前成二十六也。念攝四，足前成三十也。喜攝一、捨攝一、輕安攝一、戒攝三、尋攝一，此七足前成三十七，故體唯十也。毘婆娑師說有十一，謂戒分二，以身、語業不相雜故，分身業、語業為二也；餘九同前。

The explanation says: Although there are thirty-seven names, in terms of real entities, there are only ten: first, wisdom; second, diligence; third, concentration; fourth, faith; fifth, mindfulness; sixth, joy; seventh, equanimity; eighth, pliancy; ninth, morality; tenth, examination. Among the thirty-seven, wisdom subsumes eight: the four applications of mindfulness, the faculty of wisdom, the power of wisdom, the awakening factor of investigation of phenomena, and right view. These eight take wisdom as their nature. Diligence also subsumes eight: the four right abandonments, the faculty of vigor, the power of vigor, the awakening factor of vigor, and right vigor. These eight take diligence as their nature. Concentration also subsumes eight: the four bases of psychic power, the faculty of concentration, the power of concentration, the awakening factor of concentration, and right concentration. These eight take concentration as their nature. Faith subsumes only two: the faculty of faith and the power of faith, which take faith as their nature. Mindfulness subsumes only four: the faculty of mindfulness, the power of mindfulness, the awakening factor of mindfulness, and right mindfulness. These four take mindfulness as their nature. Joy subsumes only one: the awakening factor of joy, which takes joy as its nature. Equanimity also subsumes only one: the awakening factor of equanimity, which takes formative equanimity as its nature. The word 'equanimity' here is not neutral feeling; it is called 'equanimity' as the formative equanimity among the factors of the great beneficial ground. Pliancy subsumes one: the awakening factor of pliancy, which takes pliancy as its nature. Morality subsumes only three: right speech, right action, and right livelihood, which take morality as their nature. Examination subsumes only one: right thought, which takes examination as its nature. What has been explained above is that the three of wisdom, diligence, and concentration each subsume eight, and three times eight is twenty-four. Faith subsumes two, which added to the preceding makes twenty-six. Mindfulness subsumes four, which added to the preceding makes thirty. Joy subsumes one, equanimity subsumes one, pliancy subsumes one, morality subsumes three, and examination subsumes one; these seven added to the preceding make thirty-seven. Therefore, their essential nature is only ten. The Vaibhāṣikas say there are eleven, meaning they divide morality into two: because bodily and verbal actions are not mixed together, they divide bodily action and verbal action into two; the remaining nine are the same as before.