大乘義章 16.59

16.59

次論次第。如《成實》說「學人失念則起煩惱，繫念善處方能離過，故先明念。繫念先來所修正見明則名擇法，故次明之。懃擇不捨，則名精進，是以次辨。以精進故，煩惱減少，心則歡喜，故次明喜。以心喜故，身得猗樂，故次明猗。身猗樂故，心得寂定，故次明定。此定即是金剛三昧，以得此定不沒不發其心平等，故次明捨。又以此定得無學果，斷憂離喜，名之為捨，故後論之。」問曰：向說慧能開始，故道品中先說念處；復能趣終，根力等中慧為最後。今七覺中擇法是慧，何故不然，置之第二？釋言：智慧備有多義，有能開始，義如前解；復能趣終，亦如上釋。智為行主，主須導引，故先明念；主須隨從，故後宣說精進喜等。又復智慧由因故生，故先明念；復能生他，故後宣說精進喜等。七覺如是。

Next is discussing the sequence. As the *Tattvasiddhi* states: "When a learner loses mindfulness, afflictions arise; only by binding mindfulness to virtuous points can one be free from faults; hence mindfulness is explained first. When binding mindfulness to the right view previously cultivated becomes clear, it is called investigation of dharmas; hence it is explained next. Diligently investigating without abandoning is called vigor; therefore it is treated next. Due to vigor, afflictions decrease, and the mind is joyful; hence joy is explained next. Because the mind is joyful, the body attains the bliss of pliancy; hence pliancy is explained next. Because the body has the bliss of pliancy, the mind attains serene samādhi; hence samādhi is explained next. This samādhi is none other than the vajra-samādhi; by attaining this samādhi, neither sinking nor rising, one's mind is equanimous; hence upekṣā is explained next. Furthermore, by this samādhi one attains the fruit of the stage beyond learning, severing sorrow and leaving joy behind, which is termed upekṣā; hence it is discussed last." Question: Earlier it was said that prajñā can initiate, which is why the applications of mindfulness are spoken of first among the factors of the path; and it can also arrive at the culmination, so prajñā is last among the faculties and powers. Now among the seven factors of awakening, investigation of dharmas is prajñā; why is this not the case, and it is placed second? Explanation: Wisdom is endowed with many meanings. It can initiate, the meaning of which is as explained before; and it can also arrive at the culmination, which is also as explained above. Wisdom is the master of practice; a master requires a guide, hence mindfulness is explained first; a master requires attendants, hence vigor, joy, and the like are declared afterward. Furthermore, wisdom arises by way of causes, hence mindfulness is explained first; and it can give rise to others, hence vigor, joy, and the like are declared afterward. Such are the seven factors of awakening.