大乘義章 16.54

16.54

次論次第。五實同時，今隨修相且論次第。信為行首，故先明信。因信造修，故次精進。以精進故於法不忘，故次明念。以有念故住法不動，故次明定。以心靜故慧得照明，故後明慧。次第如是。此五，經中慧為正主，餘四伴從。問曰：道品，用慧為主；念處是慧，列之在前。五根之中用慧為主，何不先列，彰之於後？釋言：辨法有二次第：一說次第，先主後伴；二修次第，先劣後勝。道品行中先列念處，是說次第；今五根中後說慧根，是修次第。又慧有多能：一能開始，故道品中先明念處；二能趣終，故五根中列之於後更。有異義，後當辨釋（此二門竟）。

Next, the sequence is discussed. Although these five are in reality simultaneous, their sequence is discussed here provisionally according to the aspects of cultivation. Faith is the head of practice, hence faith is explained first. Because of faith, one undertakes cultivation, hence vigor comes next. Because of vigor, one does not forget the Dharma, hence mindfulness is explained next. Because there is mindfulness, one abides immovably in the Dharma, hence samādhi is explained next. Because the mind is tranquil, prajñā is able to illuminate clearly, hence prajñā is explained last. Such is the sequence. Among these five, in the sūtras, prajñā is the principal master, and the other four are its companions. Question: Among the thirty-seven factors of awakening (bodhipākṣika-dharma), prajñā is used as the primary factor; the applications of mindfulness are prajñā, and they are listed at the beginning. If prajñā is primary among the five faculties as well, why is it not listed first instead of being manifested at the end? Explanation: There are two sequences in explaining dharmas: first, the explanatory sequence, where the master is first and the companions follow; second, the sequence of cultivation, where the inferior comes first and the superior follows. In the practice of the factors of awakening, listing the applications of mindfulness first is the explanatory sequence; here, explaining the faculty of prajñā last among the five faculties is the sequence of cultivation. Furthermore, prajñā has multiple capacities: first, it can initiate, hence the applications of mindfulness are explained first among the factors of awakening; second, it can lead to completion, hence it is listed at the end among the five faculties. There are other interpretations, which will be explained later. (This concludes the third section.)