大乘義章 16.65

16.65

次就出世成就行中隨義分別。前八行修，後一行果。就前八中，道起依欲，樂欲是其眾行根本，故名為根。問曰：經說「一切善法皆不放逸以為根本。」今乃說欲，其義云何？經自釋言「欲是生因，不放了因。」今說生因，故論欲耳。問曰：經說「三十七品，佛為根本。」今乃說欲，義復云何？經言「眾生初知道法，佛為根本。若自證得，欲為根本。」今論出世自所證行，是故宣說欲為根耳。依欲起修，修必託緣，觸對前緣而生行心，故名為因。於此分中汎說諸行，因前起後悉名為觸，非唯觸數。行別不同，略有九對，如經具辨。一因信近友，名之為觸。二因近友得聞正法，名之為觸。三因聞法身口意淨，名之為觸。四因業淨獲得正命，是名為觸。五因正命得淨根戒，名之為觸。六因淨根戒樂寂靜處，名之為觸。七因樂靜能善思惟、八因思惟得如法住、九因如法住得三十七品，能壞無量諸惡煩惱，是名為觸。由觸生受，攝因受攝法，故名為攝。又受因緣生諸煩惱，三十七品能破壞之，故名為攝。由煩惱受攝起道故，因思善惟懃修習道破諸煩惱，故名善思以之為增。三十七品破諸煩惱要賴專念，是故名念以之為主。譬如四兵隨主將意，道品如是，皆隨念主以入定故，能善分別一切法相，是故名定以之為導。三十七品分別法相智為最勝，是故名慧以之為勝。又慧力故煩惱消滅，如世間中四兵壞怨，或二或一勇健者能；道品如是，智慧力故能破煩惱，故名為勝。雖因修習三十七品獲得四禪神通安樂，不得名實；若壞煩惱證解脫時，乃名為實。三十七品發心修道，雖得世樂及出生樂，四沙門果及以解脫，不名畢竟。若能斷除三十七品所作之事，名大涅槃，如是涅槃方名畢竟（此二門竟）。

Next, they are distinguished according to their meaning within supramundane perfected practice. The first eight are the cultivation of practice, and the last one is the fruit of practice. Within the first eight, the arising of the Path relies on desire; joyful desire is the root of the myriad practices, and therefore it is called the 'root.' Question: The sūtra states, 'Non-negligence is the root of all wholesome dharmas.' Why is desire spoken of here? What is the meaning of this? The sūtra itself explains: 'Desire is the productive cause; non-negligence is the elucidating cause.' Here the productive cause is being discussed, so it speaks of desire. Question: The sūtra states, 'The Buddha is the root of the thirty-seven factors.' Why is desire spoken of here? What is the meaning again? The sūtra states, 'When sentient beings first come to know the Path and its dharmas, the Buddha is the root. If one realizes it for oneself, desire is the root.' Here we are discussing the supramundane practice realized by oneself; therefore it proclaims desire to be the root. Relying on desire one gives rise to cultivation, and cultivation must rely on conditions: contacting and confronting previous conditions, the mind of practice arises, and therefore it is called the 'cause.' Within this section, the myriad practices are generally discussed: arising from the prior to generate the posterior are all called 'contact,' not merely the mental factor of contact. The various practices are not identical; briefly there are nine pairs, as fully distinguished in the sūtra. First, relying on faith to draw near to good companions is called contact. Second, relying on drawing near to good companions to hear the true Dharma is called contact. Third, relying on hearing the Dharma, body, speech, and mind are purified, which is called contact. Fourth, relying on purity of action, right livelihood is attained, which is called contact. Fifth, relying on right livelihood, the precepts of purifying the faculties are attained, which is called contact. Sixth, relying on the precepts of purifying the faculties, one delights in quiet places, which is called contact. Seventh, relying on delighting in quietude, one can skillfully contemplate; eighth, relying on contemplation, one abides in accordance with the Dharma; ninth, relying on abiding in accordance with the Dharma, one attains the thirty-seven factors and is able to destroy immeasurable evil afflictions: these are called contact. Arising from contact is sensation: grasping dharmas through sensation is therefore called 'appropriation.' Furthermore, due to the causes and conditions of sensation, the afflictions arise; the thirty-seven factors are able to destroy them, and therefore it is called 'appropriation.' Because the afflictions and sensations are appropriated to give rise to the Path, relying on wholesome contemplation from thought, one diligently cultivates the Path to destroy the afflictions; therefore, skillful thinking is taken as 'increase.' For the thirty-seven factors to destroy the afflictions, they must rely on single-minded mindfulness; therefore mindfulness is taken as the 'master.' Just as the fourfold army follows the will of the commanding general, so it is with the factors of the Path: because all follow the master of mindfulness to enter samādhi, one is able to skillfully distinguish the marks of all dharmas; therefore samādhi is taken as the 'guide.' Among the thirty-seven factors in distinguishing the marks of dharmas, cognition is supreme; therefore prajñā is taken as 'supreme.' Furthermore, by the power of prajñā afflictions are extinguished; just as in the world when a fourfold army destroys an enemy, it may be two or one valiant warriors who are capable of it, so it is with the factors of the Path: because the power of wisdom is able to destroy afflictions, it is called 'supreme.' Although by cultivating the thirty-seven factors one attains the four dhyānas, spiritual superknowledges, and peace, this cannot be called 'real'; only when one destroys the afflictions and realizes liberation is it called 'real.' Having given rise to the aspiration to cultivate the Path through the thirty-seven factors, although one attains worldly bliss and the bliss of world-transcendence, the four fruits of asceticism, and liberation, these are not called 'ultimate.' If one can bring an end to the undertakings of the thirty-seven factors, it is called great nirvāṇa; only such nirvāṇa is called 'ultimate' (this concludes the second section).