大乘義章 11.4

11.4

第一釋名。煗、頂及忍，并世第一法，是其名也。所言煗者，就喻為名。無漏如火，此諸善根學為理觀，得彼火相，名之為煗。所言頂者，亦就喻名，如世山峯，謂之為頂。此善為是在於煗上，故名為頂。問曰：煗等四品善根一次第法，頂非最極，何故名頂？釋言：善根有動不動，前二是動，以可退故；後二不動，不可退故。頂者是其動中之極，如世山峯分流之處，故名為頂。問曰：何不不動之極說名為頂？彼所受其第一名故。問曰：大小德位相並，如龍樹說，菩薩初地名之為頂，解行終心名為頂墮。將彼類小，應苦忍去方名為頂，今何故說世間善根以為頂乎？釋言：頂義上下無局，一切所行隨分過前，皆得名頂，以無局故。大小相類，大乘世間亦有頂義，小乘出世亦有頂義。以俱有故，彼龍樹論且就出世不退之位說名為頂，小乘就彼世間善中退窮名頂。所言忍者，當相為名，慧心安法，故名為忍。通論四種俱皆是忍，但此是其不動之始，安住義顯，故偏名忍。世第一者，顯勝之目，於世間中此善最上，故云第一。然此四種，《毘婆沙》中名別有四：一名達分、二名觀諦、三名修治、四名善根。如彼論釋：言達分者，出世聖慧觀徹諦理，名之為達。此四善根是彼性分，故名達分。言觀諦者，念處以前未觀諦理，此煗等上以無常等十六行法觀察四諦，故名觀諦。言修治者，為求聖道及聖道果，修治身器，如世農夫為求子實修治淨田，故曰修治。言善根者，聖道是善、涅槃善果，煗等四種是彼初基，故名善根。又此四種調順名善，能生聖道故名根。名義如是。第二門中辨其體性。於中有二：一心法分別。依如《毘曇》，此四善根，由慧名體。於所觀察四聖諦慧，若論眷屬則五陰性，此慧相應，受數為受、想數為想、心王為識、餘數為行，定共之戒以為色陰。若依《成實》，此四亦是智慧自性，前後眷屬唯行陰攝。若說遠緣，亦五陰性。二就有漏無漏分別。依如《毘曇》，一向有漏，但能伏結，不永斷故。又是聖慧方便道故。成實法中，此四善根現見空理，性是無漏，以雜相故亦名有漏。體性如是。

First, explaining the names: warmth, summit, patience, and the highest worldly dharma are their names. That which is called 'warmth' is named by metaphor: untaintedness is like fire, and when these wholesome roots study to contemplate the principle and acquire the sign of that fire, it is called warmth. That which is called 'summit' is also named by metaphor: just as a mountain peak in the world is called a summit, because this goodness is above warmth, it is called summit. Question: The four grades of wholesome roots, including warmth, are sequential dharmas; summit is not the ultimate peak, so why is it called summit? Answer: Wholesome roots have the unstable and the stable: the first two are unstable because they can regress; the latter two are stable because they cannot regress. Summit is the peak among the unstable, like the place where waters divide on a mountain peak in the world, hence it is called summit. Question: Why is the culmination of the stable not called summit? Because it receives the name 'highest'. Question: In comparing the stages of virtue in the Great and Small [Vehicles], as Nāgārjuna states, a bodhisattva's first stage is called summit, and the final mind of understanding and practice is called falling from the summit. Analogizing this to the Small Vehicle, it should only be called summit from patience onward; why do you now speak of mundane wholesome roots as summit? Answer: The meaning of summit is not restricted to higher or lower; whenever any practice surpasses what preceded it according to its portion, it can be called summit, because it is unrestricted. The Great and Small correspond to each other: in the Mahāyāna, the mundane also has the meaning of summit; in the Hīnayāna, the supramundane also has the meaning of summit. Because both possess it, that treatise of Nāgārjuna speaks of summit with respect to the supramundane stage of non-retrogression, while the Hīnayāna refers to summit as the culmination before retrogression among mundane virtues. That which is called 'patience' is named according to its characteristic: the mind of wisdom settling in the Dharma is called patience. In a broad discussion, all four are patience, but because this is the beginning of the stable where the meaning of settling firmly becomes evident, it is specifically called patience. 'Highest worldly dharma' is an appellation revealing supremacy: among mundane things, this goodness is the most supreme, hence it is called highest. However, regarding these four types, the Vibhāṣā has four distinct names: first, aid to penetration; second, contemplation of the truths; third, cultivation and refinement; fourth, wholesome roots. As that treatise explains: 'aid to penetration' means that supramundane noble wisdom penetrates through to the principle of truth, which is called penetration; these four wholesome roots are part of its nature, hence they are called aids to penetration. 'Contemplation of the truths' means that prior to the stations of mindfulness one had not yet contemplated the principle of the truths, but upon warmth and the rest, one contemplates the four truths through the sixteen aspects such as impermanence, hence it is called contemplation of the truths. 'Cultivation and refinement' means that in order to seek the noble path and the fruits of the noble path, one cultivates and refines the bodily vessel, just as a worldly farmer cultivates and refines a clean field in seeking seeds and fruits; hence it is called cultivation and refinement. 'Wholesome roots' means that the noble path is wholesome, nirvāṇa is the wholesome fruit, and these four—warmth and the rest—are their initial foundation, hence they are called wholesome roots. Furthermore, these four being harmonized and compliant is called wholesome, and being able to generate the noble path, they are called roots. Such are the names and meanings. In the second section, distinguishing their essence: within this there are two points. First, distinguishing mental dharmas: relying on the Abhidharma, these four wholesome roots take wisdom as their essence. Regarding the wisdom that contemplates the four noble truths, if one discusses its retinue, its nature comprises the five aggregates: concordant with this wisdom, the caitta of feeling is feeling, the caitta of perception is perception, the primary mind is consciousness, the remaining caittas are formations, and the precepts concomitant with concentration are the form aggregate. If relying on the Tattvasiddhi, these four are also the intrinsic nature of wisdom, but the preceding and succeeding retinue is subsumed solely under the formations aggregate. If speaking of distant conditions, they are also of the nature of the five aggregates. Second, distinguishing between tainted and untainted: relying on the Abhidharma, they are strictly tainted, because they only suppress defilements and do not permanently sever them, and also because they are the path of expedients to noble wisdom. In the doctrine of the Tattvasiddhi, these four wholesome roots directly see the principle of emptiness and their nature is untainted, but because they are mixed with characteristics, they are also called tainted. Such is their essence.