大乘義章 16.35

16.35

次就起修以論不同。小乘法中義別有二：一隨行不同作意別學，三十七品皆悉別起，一向前後，不得一時。二就同時心心法等隨義以分，彼四念處取境別故，一向前後不得一時，餘得同時。以是義故，初禪地中三十四品一時俱起。彼四念中趣一現起，通餘合為三十四品；餘三念處，前後別起。未來、二禪，三十三品一時俱起。於前初禪三十四中，未來除喜，二禪除覺，餘悉相似。彼中間禪、三禪、四禪，三十二品一時俱起。於前初禪三十四中除喜及覺，餘悉相似。空處、識處、無所有處，二十九品一時俱起。於前初禪三十四中，除喜除覺及三種戒，餘悉相似。欲界、非想，十九道品一時俱起。四懃、如意、五根、五力、念處之中趣起一種，是十九也。小乘如是。大乘法中亦有二種：一者修始，三十七品作意別起；二者修熟，三十七品同時頓起。故《地經》云「菩薩念念具足一切助菩提法。」念念具起，明非先後（此八門竟）。

Next, discussing differences with respect to initiating cultivation: in Hīnayāna doctrine, there are distinctively two senses: first, following different practices and separately training with attention, the thirty-seven factors all arise separately, strictly sequential and never simultaneous. Second, considering the simultaneous mind and mental factors and distinguishing them according to meaning: because those four applications of mindfulness grasp different objects, they are strictly sequential and never simultaneous, while the rest can be simultaneous. For this reason, in the first dhyāna stage, thirty-four factors arise together simultaneously. When whichever single one of those four applications of mindfulness actively arises, combined with the rest it makes thirty-four factors; the other three applications of mindfulness arise separately before or after. In the threshold [dhyāna] and the second dhyāna, thirty-three factors arise together simultaneously. Among the thirty-four of the preceding first dhyāna, the threshold [dhyāna] excludes joy, the second dhyāna excludes investigation, and the rest are all similar. In the intermediate dhyāna, third dhyāna, and fourth dhyāna, thirty-two factors arise together simultaneously. Among the thirty-four of the preceding first dhyāna, joy and investigation are excluded, and the rest are all similar. In the stage of infinite space, the stage of infinite consciousness, and the stage of nothingness, twenty-nine factors arise together simultaneously. Among the thirty-four of the preceding first dhyāna, joy, investigation, and the three kinds of restraint are excluded, and the rest are all similar. In the desire realm and [the stage of] neither perception nor non-perception, nineteen path factors arise together simultaneously. The four right diligences, the [four] bases of psychic power, the five faculties, the five powers, and whichever single one arises among the applications of mindfulness constitute these nineteen. Such is Hīnayāna. In Mahāyāna doctrine there are also two kinds: first, the beginning of cultivation, where the thirty-seven factors arise separately through attention; second, the maturation of cultivation, where the thirty-seven factors arise simultaneously and suddenly. Therefore, the *Daśabhūmika-sūtra* states: "In thought after thought, the bodhisattva is fully equipped with all the dharmas that assist bodhi." Fully arising in thought after thought clarifies that they are not sequential. (This concludes the eighth section.)