大乘義章 16.57

16.57

次定體具。三義分別：一對果分別。名果為覺，此之七種但是覺支，而不名覺。與果作因，故名覺支；非是果體，故不名覺。二就七行相對分別。擇法一種是覺非支，體是智慧，故得名覺。非慧因故，不名覺支。餘六是支而不名覺，與覺作因，故得名支；非是慧體，故不名覺。三約修位而為分別。此之七種成總修位，別為總因，俱得稱支。就此門中，擇法一種是覺亦覺支，體是智慧，故得名覺；成總修位，故名覺支。餘非智慧，故不名覺；成總修位，故得稱支。論中所辨，當此一門（此二門竟）。

Next, determining their essential constituents. They are differentiated by three meanings: First, differentiation with respect to the fruit. Calling the fruit "awakening," these seven kinds are merely branches of awakening, and are not called awakening. They serve as causes for the fruit, hence they are called branches of awakening; they are not the substance of the fruit, hence they are not called awakening. Second, mutual differentiation with respect to the seven practices. The single practice of dharma-analysis (dharma-pravicaya) is awakening and not a branch; its substance is prajñā, hence it receives the name awakening. Because it is not the cause of prajñā, it is not called a branch of awakening. The other six are branches and not called awakening; because they serve as causes for awakening, they receive the name branches; because they are not the substance of prajñā, they are not called awakening. Third, differentiation according to the stage of cultivation. These seven kinds constitute the stage of cultivation as a whole; because the parts serve as causes for the whole, all can be called branches. Within this approach, the single factor of dharma-analysis is both awakening and a branch of awakening: its substance is prajñā, hence it is called awakening; it constitutes the stage of cultivation as a whole, hence it is called a branch of awakening. The others are not prajñā, hence they are not called awakening; they constitute the stage of cultivation as a whole, hence they can be called branches. What is analyzed in the treatises corresponds to this one approach. (This concludes the second section.)