大乘義章 16.64

16.64

第三約對九法分別。如《涅槃》說「若於三十七道品法，知根、知因、知攝、知增、知主、知導、知勝、知實及知畢竟，名淨梵行。」此九乃是攝道之法。其義云何？釋有四門：一就同時心法分別、二就出世純熟行中隨義分別、三就大乘從始至終次第分別、四從小入大次第分別。言就同時心法別者，九中前八是道品行，後一是其道品行果。前八猶是十通地中八種心數，十通大地名如上列，除想及憶餘八是也。八中根本是其欲數，欲能起行，故說為根。因是觸數，觸能和合發生道行，故名為因。攝是受數，受能納法，故名為攝。增是思數，思能起作令道增長，故說為增。主是念數，一切諸行皆隨念轉，是故說念以之為主。導是定數，定能導引出世聖慧，故說為導。勝是慧數，諸行中上，故名為勝。實者是其解脫之數，能令諸行脫離虛妄，故名為實。問曰：心法乃有眾多，以何義故偏論此八，餘者不舉？釋言：今為九門辨義，若舉多數行則無量。後三門中亦復可以九義分別，為是不彰，且論此八。從斯八種獲得涅槃，名為畢竟（此一門竟）。

The third section is distinguishing them with reference to the nine dharmas. As the *Nirvāṇa-sūtra* says: "If with respect to the thirty-seven factors of the path one knows the root, knows the cause, knows the subsumption, knows the increase, knows the master, knows the guide, knows the superior, knows the real, and knows the ultimate, this is called pure brahma-practice." These nine are precisely the dharmas that subsume the path. What is their meaning? There are four gates of explanation: first, distinguishing them in terms of simultaneous mental dharmas; second, distinguishing them according to their meanings within pure, matured supramundane practice; third, distinguishing their sequence from beginning to end in the Mahāyāna; fourth, distinguishing their sequence from entering the Great from the Small. As for distinguishing them in terms of simultaneous mental dharmas: among the nine, the first eight are practices of the factors of the path, and the last one is the fruit of the practice of the factors of the path. The first eight are still the eight kinds of caittas among the ten universal grounds; the names of the ten universal great grounds are listed as above, and omitting conception and memory, the remaining eight are these. Among the eight, the root is the caitta of desire; desire can initiate practice, so it is spoken of as the root. The cause is the caitta of contact; contact can harmonize and generate the practice of the path, so it is called the cause. The subsumption is the caitta of sensation; sensation can receive dharmas, so it is called subsumption. The increase is the caitta of volition; volition can initiate action causing the path to increase, so it is spoken of as increase. The master is the caitta of mindfulness; all practices revolve following mindfulness, therefore mindfulness is spoken of as the master. The guide is the caitta of samādhi; samādhi can guide supramundane noble prajñā, so it is spoken of as the guide. The superior is the caitta of prajñā; it is supreme among all practices, so it is called the superior. The real is the caitta of liberation; it can make all practices free from falsity, so it is called the real. Question: Since mental dharmas are so numerous, by what meaning are these eight alone discussed, while the others are not raised? Explanation: Here meanings are distinguished for the sake of the nine gates; if numerous [dharmas] were raised, the practices would be limitless. In the latter three gates, they can also be distinguished through the nine meanings; for this reason they are not set forth, and only these eight are discussed for now. Attaining nirvāṇa from these eight is called the ultimate (this concludes the first gate).