大乘義章 20.42

20.42

次第五門約四念處分別十力。四念處觀，體性是慧，故約辨之。身、受、心、法，是四念也，義如上解。依《毘婆沙》，欲力及與宿命智力唯法念處，餘通四念。其言有餘，更須分別。初力寬通，具四念處，義在可知。第二業力亦具四念，知善不善二種五陰能為業因，是因四念。知苦樂陰是其業果，是果四念。第三定力，即名以求，唯一法念。定是行陰，法念攝故，隨義通論具四念處。知定共戒，亦定力收，即身念處。又知依定起變化等，亦定力收，當知亦是身念處攝。知諸禪中喜樂等受，亦定力收，即受念處。知於定心是心念處。知定數等是法念處。根力之中，知信等根名為根力，唯法念處。若論通知二十二根名為根力，則具四念：知眼等根是身念處，知五受根是受念處，所知意根是心念處，知信等根是法念處。第五欲力，即名以求，唯法念處，欲是行陰法念攝故。《毘婆沙》說，據此意耳。若依大乘，通知所欲則具四念：知欲色等即身念處，知欲諸受即受念處，知彼樂欲相應之心即心念處，知欲及知所欲之法即法念處。性力之中，知欲不改名為性力，唯法念處。汎知一切諸法性別名為性力，則具四念。至處道中所知法廣，亦具四念：知不淨等是身念處；知所至處苦樂等報是受念處；著我多者教分別界，界中有心即心念處；知慈悲等是法念處。宿命智力，即名以求，唯一法念，命是法故。《毘婆沙》說，據此為言。理實於中亦具四念。具相云何？是宿命力，知過去世八種之事六種同行。彼八事中，知如是色如是飲食即身念處，如是苦樂是受念處，知其名字及壽命等是法念處，知彼過去受報心別即心念處。又宿命力，知其過去一生二生至無數生，知生陰身即具四念。天眼亦爾，見生未來所受陰身具四念處。漏盡力中，知於漏盡名漏盡力，唯法念處；若證漏盡名漏盡力，則具四念，觀一切法斷煩惱故。體性如是。

Next, the fifth section differentiates the ten powers in terms of the four applications of mindfulness. The contemplation of the four applications of mindfulness has prajñā as its essential nature, which is why they are differentiated in terms of it. Body, feelings, mind, and dharmas are the four mindfulnesses, whose meaning was explained above. According to the *Vibhāṣā*, the power of inclinations and the cognitive power of past lives are only the application of mindfulness to dharmas, while the rest pertain to all four mindfulnesses. Since that statement leaves something unsaid, further differentiation is needed. The first power is broad and pervasive, possessing all four applications of mindfulness, the meaning of which can be understood. The second, the power of karma, also possesses all four mindfulnesses: knowing the two kinds of five aggregates, wholesome and unwholesome, which are able to serve as the causes of karma, is the four mindfulnesses of cause; knowing the aggregates of suffering and pleasure which are their karmic results is the four mindfulnesses of result. As for the third, the power of samādhi: seeking it by its name, it is solely the mindfulness of dharmas, because samādhi is the aggregate of formations and is subsumed under the mindfulness of dharmas; yet broadly discussed according to its meaning, it possesses all four applications of mindfulness. Knowing the restraint concurrent with samādhi is also subsumed under the power of samādhi, which is the application of mindfulness to the body. Furthermore, knowing the supernormal transformations and so forth arisen in reliance on samādhi is also subsumed under the power of samādhi, which should be known as also subsumed under the application of mindfulness to the body. Knowing feelings of joy, pleasure, and so on in the dhyānas is also subsumed under the power of samādhi, which is the application of mindfulness to feelings. Knowing the mind in samādhi is the application of mindfulness to the mind. Knowing the mental factors of samādhi and so on is the application of mindfulness to dharmas. Among the power of faculties, knowing faculties such as faith is called the power of faculties, which is solely the mindfulness of dharmas. If discussed as comprehensively knowing the twenty-two faculties, then it possesses all four mindfulnesses: knowing the eye and other faculties is the application of mindfulness to the body; knowing the five feeling faculties is the application of mindfulness to feelings; the mind faculty known is the application of mindfulness to the mind; and knowing the faculties of faith and so forth is the application of mindfulness to dharmas. As for the fifth, the power of inclinations: seeking it by its name, it is solely the mindfulness of dharmas, because inclination is the aggregate of formations and is subsumed under the mindfulness of dharmas. When the *Vibhāṣā* speaks, it relies on this intention. If relying on the Mahāyāna, comprehensively knowing what is inclined toward possesses all four mindfulnesses: knowing an inclination for form and so forth is the application of mindfulness to the body; knowing an inclination for feelings is the application of mindfulness to feelings; knowing the mind associated with those desires and inclinations is the application of mindfulness to the mind; and knowing the inclinations as well as knowing the dharmas inclined toward is the application of mindfulness to dharmas. Within the power of temperaments, knowing that inclinations do not change is called the power of temperaments, which is solely the mindfulness of dharmas. Generally knowing the distinct natures of all dharmas is called the power of temperaments, which then possesses all four mindfulnesses. In [the power of] paths leading to all destinations, what is known is broad, and so it also possesses all four mindfulnesses: knowing impurity and so forth is the application of mindfulness to the body; knowing the retributions of suffering, pleasure, and so forth of the destinations reached is the application of mindfulness to feelings; for those with strong attachment to a self, teaching them to analyze the elements, among which is the mind, is the application of mindfulness to the mind; knowing loving-kindness, compassion, and so forth is the application of mindfulness to dharmas. As for the cognitive power of past lives: seeking it by its name, it is solely the mindfulness of dharmas, because life is a dharma. The *Vibhāṣā* speaks relying on this. In actual truth, it also possesses all four mindfulnesses. What is the manner of its possession? This power of past lives knows the eight kinds of things and six kinds of concordant practices in past lives. Among those eight things: knowing such forms and such food and drink is the application of mindfulness to the body; such suffering and pleasure is the application of mindfulness to feelings; knowing their names, lifespans, and so forth is the application of mindfulness to dharmas; and knowing the distinct minds that received retribution in the past is the application of mindfulness to the mind. Furthermore, the power of past lives knows past one life, two lives, up to countless lives; knowing the aggregate-bodies born possesses all four mindfulnesses. The divine eye is likewise: seeing the aggregate-bodies born in the future to be received possesses the four applications of mindfulness. In the power of the exhaustion of taints: knowing the exhaustion of taints is called the power of the exhaustion of taints, which is solely the mindfulness of dharmas; if realizing the exhaustion of taints is called the power of the exhaustion of taints, then it possesses all four mindfulnesses, because one contemplates all dharmas to sever afflictions. Such is their essential nature.