瑜伽論記 22.108

22.108

下釋弟子所修之行有二十九句，廢易解難。言於一切事，現正隨從，故名信順等者，諸有情等於師所說因果等一切事中信名精進故也，緣人起信，故名開信，緣法起信，故名淨信。言梵行者至習婬欲法者，謂涅槃離染名梵，八支聖道與梵為行，又煩惱名非梵，八支聖道離彼故名梵行，又此八支從彼如來梵音而生，故名梵行。又言安住餘梵行者乃至由修身念者，三十七品解位，三、四、二、五在方便道，七覺在見道，八正在修道，見道雖具七覺，但見道一入不起於定則得究竟，是故餘之六覺從定覺支總名奢摩他。八正在修，以數觀察慧用強故，餘七從慧總名毘鉢舍那，七方便中從四念處乃至五力總名修身念，不同小乘但觀色身名為身念。

Below, the practices cultivated by the disciples are explained in twenty-nine phrases; omitting the easy ones, the difficult ones are explained. The statement "Directly following properly in all matters, hence called faithful and compliant, and so forth": sentient beings' faith regarding all matters such as cause and effect spoken by the teacher is named vigor. Generating faith based on persons is called open faith; generating faith based on Dharma is called pure faith. From the statement "Chaste conduct (brahmacarya)" up to "the practice of indulging in sexual desire": nirvāṇa is free from defilement and is called brahma; the eightfold noble path serves as conduct toward brahma; furthermore, defilement is called non-brahma, and the eightfold noble path is free from it, hence called brahmacarya; furthermore, these eight branches arise from that Tathāgata's brahma sound, hence called brahmacarya. Furthermore, the statement "Abiding in the remaining brahmacarya" up to "due to cultivating mindfulness of the body": the positions of understanding the thirty-seven aids to awakening are: three, four, two, and five are in the path of expedient means; the seven limbs of awakening are in the path of seeing; the eight right factors are in the path of cultivation. Although the path of seeing possesses the seven limbs of awakening, once one enters the path of seeing without rising from concentration, one reaches culmination; therefore, the other six limbs of awakening, following the concentration limb of awakening, are collectively called śamatha. The eight right factors are in cultivation, and because the function of wisdom in repeated contemplation is strong, the other seven, following wisdom, are collectively called vipaśyanā. Among the seven expedient means, from the four applications of mindfulness up to the five powers, they are collectively called cultivating mindfulness of the body, unlike the Hīnayāna which only contemplates the physical body and calls it mindfulness of the body.