成唯識論掌中樞要 2.241

2.241

三十七品以九法為體：遍行一，謂喜受；別境三，謂念、定、惠；善有四，謂信、進、捨、輕安；色法一，謂道共無表。喜為一，謂喜覺支；念為四根、力、覺、道各一；定為八，四神足、根、力、覺、道各為一；惠為九，四念住、根、力、覺支各為一，道支為二，謂正見、正思惟。思惟自中是依惠尋，佛果唯惠。《瑜伽》五十七云：三十七品與五根云何相攝，道品攝根，非根攝道，謂語、業、命、喜、安、捨。故正思惟其體即惠；信為二，謂根、力；精進為八，謂四正斷、根、力、覺、道中各為一；捨為一，謂捨覺支；輕安為一，謂安覺支；無表為三，謂正語、業、命。故九開成三十七。四攝事施以無貪及三業為體；愛語以語業為體，利行、同事三業為性，謂無貪及思。假實和合說故。四無量以三法為體，謂無瞋、不害及捨；喜以不嫉為體，體即無瞋。故唯三法。六度合以八、九法或十一法為體。遍行一，謂思；別境四，欲、勝解、定、惠；善有四，信、精進、無貪、無瞋。並身、語業，表、無表色，如應當知。下自廣說，同下六度中。

The thirty-seven factors [of awakening] have nine dharmas as their essence: one omnipresent (sarvatraga), namely joyful feeling; three specific (viniyata), namely mindfulness, concentration, and discernment; four wholesome (kuśala), namely faith, diligence, equanimity, and pliancy; and one physical dharma, namely unmanifest [form] concurrent with the path. Joy is one, namely the joy factor of awakening; mindfulness is four, one each for faculty, power, [factor of] awakening, and path; concentration is eight, one each for the four bases of psychic power, faculty, power, [factor of] awakening, and path; discernment is nine, one each for the four applications of mindfulness, faculty, power, and [factor of] awakening, and two for path factors, namely right view and right thought. Thought itself is discursive examination based on discernment; in the Buddha stage it is purely discernment. Fascicle fifty-seven of the Yogācārabhūmi says: How are the thirty-seven factors and the five faculties subsumed under one another? The path factors subsume the faculties, but the faculties do not subsume the path [factors], namely speech, action, livelihood, joy, pliancy, and equanimity. Therefore, the essence of right thought is precisely discernment. Faith is two, namely faculty and power; diligence is eight, namely one each for the four right efforts, faculty, power, [factor of] awakening, and path; equanimity is one, namely the equanimity factor of awakening; pliancy is one, namely the pliancy factor of awakening; and unmanifest [form] is three, namely right speech, action, and livelihood. Thus the nine expand to form thirty-seven. Giving among the four means of embracing has non-attachment and the three types of karma as its essence; affectionate speech has verbal karma as its essence; beneficial action and sharing identical activities have the three types of karma as their nature, namely non-attachment and volition, because they are spoken of as a combination of the designated and the real. The four immeasurables have three dharmas as their essence, namely non-hatred, non-harm, and equanimity; sympathetic joy has non-jealousy as its essence, whose essence is precisely non-hatred; therefore there are only three dharmas. The six pāramitās together have eight, nine, or eleven dharmas as their essence: one omnipresent, namely volition; four specific, [namely] zeal, resolve, concentration, and discernment; four wholesome, [namely] faith, diligence, non-attachment, and non-hatred; and, along with bodily and verbal karma, manifest and unmanifest form, as should be understood accordingly. It is extensively explained below, identical to the section on the six pāramitās below.