大乘入道次第 1.27

1.27

問：菩提分等體義云何？答：分之為三：初菩提分，次明四攝，後顯六度。菩提分法略為二門：一者釋名，二略問答。初中又二：先總，後別。三十七菩提分法者，菩提梵音，此譯名覺。即如來等盡、無生智，照境窮源，故稱為覺。分者，因也，此三十七能為覺因，故名為分。次別名者，種類不同，分為七例：一四念住、二四正斷、三四神足、四五根、五五力、六七覺支、七八正聖道。一、四念住者，謂身受心法。身等四法是所觀境，慧是能觀。慧與念俱，故慧從念，稱為念也。住者即境，是能觀慧所住之境，總稱念住。別言身者，五根、四大積集名身。領納於境，目之為受。集起名心。軌持稱法。二四正斷者，體一精進。義用不同，分之為四：已生惡法，斷之令滅；未生惡法，令永不生；已生善法，修令增長；未生善法，修令得生。此四功能，斷自所除懈怠障故，故名四斷。三四神足者，神謂神通，妙用難測，故名神也。即慧之用。足者彼因，體即勝定。由依勝定能發通故，故名神足。足雖一定，定因有四，故名四也。其四者何？謂欲、勤、心、觀。於境樂觀名欲，止惡進善曰勤，定能攝心稱心，於境簡擇名觀。此四非足，足之因也。四五根者，增上之義是根義也。由五能生諸善法故，故總名根。其五者何？謂信、精進、念、定、慧也。謂於三寶、四諦等中，能深忍樂清淨之性，名之為信。勇猛進修，目為精進。於境憶持，故稱為念。專注所緣，號之為定。簡擇德失，故得慧名。五五力者，不可屈伏，故名為力。即前五根，據不可屈，轉立力名。故《瑜伽》云：「誰不能屈？答：此清淨信，若天、若魔，乃至諸煩惱纏，亦不能屈，故名難伏。」體即五根，更無別也。六七覺支者，覺者是智，支者分類。分類不同，而有七種，名七覺支。其七數者，一念、二擇法、三精進、四喜、五輕安、六定、七捨。於境明記，名之為念。觀察德失，故名擇法。熾然修善，號為精進。於意適悅，故得喜名。調暢身心，名為輕安。專注所緣，故名為定。遠離沈掉，平等寂靜，目之為捨。問：擇法是慧，可名覺支。餘非慧收，何得名覺？答：念支，覺法所依止故。擇法自體而是覺故，精進是覺出離支故，喜是覺法利益支故，輕安、定、捨此三是覺無染支故。是以自體及餘非慧，總名覺支。何故此三名無染支？答：麁重為因，能生諸染。輕安近能治此麁重，名無染因。由依定故方能離染，定即名為離染所依。捨正除染，即是無染之自性也。故此三種得無染名。七、八聖道者，契理通神，目之為聖。運載遊履，稱之為道。其八者何？謂正思惟、正語、正業、正命、正精進、正念、正定、正見。籌量義理，名正思惟。語離四非，稱為正語。身遠三過，名為正業。無漏身語、離五邪命，名為正命。修善斷惡有勝堪能，目為精進。明記所緣，稱為正念。攝心不亂，號為正定。推察諦理，故名正見。

Question: What are the substance and meaning of the aids to awakening and the others? Answer: They are divided into three: first, the aids to awakening; next, an explanation of the four means of gathering; and last, an elucidation of the six perfections. The dharmas that are aids to awakening are briefly treated under two headings: first, explaining the names, and second, brief questions and answers. In the first heading there are again two parts: first the general, and then the specific. As for the thirty-seven dharmas that are aids to awakening, "bodhi" is Sanskrit, which is translated here as "awakening" (jue). That is to say, the wisdom of exhaustion and non-arising of the Tathāgatas and others illuminates objects and exhausts their source, and is therefore called "awakening." "Aids" (fen) means causes; these thirty-seven can serve as the causes of awakening, and are therefore called "aids." Next, as for the specific names, their varieties differ, being divided into seven categories: first, the four applications of mindfulness; second, the four right abandonments; third, the four bases of supernormal power; fourth, the five faculties; fifth, the five powers; sixth, the seven factors of awakening; and seventh, the eightfold noble path. First, the four applications of mindfulness are body, feeling, mind, and dharmas. The four dharmas of body and the rest are the objects observed; wisdom is that which observes. Wisdom is conjoined with mindfulness; therefore, wisdom takes its name from mindfulness and is called "mindfulness." "Application" (abiding) is the object; it is the object in which observing wisdom abides, and so they are collectively called "applications of mindfulness." Specifically speaking of the body, the accumulation of the five sense faculties and the four great elements is called "body." Experiencing objects is termed "feeling." That which gathers and arises is called "mind." That which holds to a model is termed "dharma." Second, as for the four right abandonments, their substance is singularly diligence. Because their functions and applications differ, they are divided into four: abandoning evil dharmas already arisen so as to extinguish them; causing unarisen evil dharmas never to arise; cultivating wholesome dharmas already arisen to increase; and cultivating unarisen wholesome dharmas so as to bring them to birth. Because these four functions sever their respective obstacles of indolence, they are called the four abandonments. Third, as for the four bases of supernormal power, "supernormal" (shen) refers to supernormal powers; their wondrous functioning is difficult to fathom, and is thus called "supernormal." It is the functioning of wisdom. "Base" (zu) is their cause; its substance is superior concentration. Because supernormal powers can be produced by relying on superior concentration, they are called "bases of supernormal power." Although the base is a single concentration, the causes of concentration are four; hence they are called "four." What are the four? They are desire, exertion, mind, and contemplation. Delighting in observing objects is called "desire." Stopping evil and advancing wholesome deeds is called "exertion." Concentration's ability to collect the mind is termed "mind." Discriminating among objects is called "contemplation." These four are not the base, but the causes of the base. Fourth, as for the five faculties, the meaning of "faculty" (indriya) is predominance. Because the five can give rise to all wholesome dharmas, they are collectively called "faculties." What are the five? They are faith, diligence, mindfulness, concentration, and wisdom. Being capable of deep resolve and delight in the pure nature of the Three Jewels, the Four Truths, and so forth is called "faith." Valiantly and vigorously cultivating is termed "diligence." Remembering and holding to objects is called "mindfulness." Focusing exclusively on the objective support is designated "concentration." Discriminating merits and faults is why it obtains the name "wisdom." Fifth, as for the five powers, they are called "powers" because they cannot be subdued. They are precisely the previous five faculties; based on their being insuperable, the name "powers" is alternatively established. Thus the Yogācārabhūmi-śāstra says: "Who cannot subdue them? Answer: Neither devas, nor māras, nor even the fetters of the afflictions can subdue this pure faith; hence it is called 'hard to subdue.'" Their substance is identical to the five faculties, nothing else. Sixth, as for the seven factors of awakening, "awakening" is wisdom, and "factors" are categories. Their categories differ, having seven kinds; hence they are named the seven factors of awakening. Their seven count as: first, mindfulness; second, investigation of dharmas; third, diligence; fourth, joy; fifth, pliancy; sixth, concentration; and seventh, equanimity. Clearly remembering objects is called "mindfulness." Observing merits and faults is called "investigation of dharmas." Blazing with the cultivation of the good is termed "diligence." Being pleasant to the mind is why it gets the name "joy." Harmonizing and easing body and mind is called "pliancy." Focusing exclusively on the objective support is called "concentration." Being far removed from depression and agitation, balanced and tranquil, is termed "equanimity." Question: Investigation of dharmas is wisdom, so it may properly be called a factor of awakening. The rest are not subsumed under wisdom; how do they get the name "awakening"? Answer: The factor of mindfulness is the basis upon which the dharmas of awakening rely. Investigation of dharmas itself is awakening; diligence is the factor of escape of awakening; joy is the factor of benefit of the dharmas of awakening; pliancy, concentration, and equanimity—these three are the factors of freedom from defilement of awakening. Therefore, its own substance together with the others that are not wisdom are collectively called factors of awakening. Why are these three called factors of freedom from defilement? Answer: Heaviness is the cause that can give rise to all defilements. Pliancy immediately counteracts this heaviness, and is called the cause of freedom from defilement. Because one can separate from defilement only by relying on concentration, concentration is called the basis for separation from defilement. Equanimity directly removes defilement, which is the intrinsic nature of freedom from defilement itself. Therefore, these three kinds obtain the name "free from defilement." Seventh, as for the eightfold noble path, according with principle and penetrating the supernormal is termed "noble." Carrying across and treading upon is called the "path." What are the eight? They are right thought, right speech, right action, right livelihood, right diligence, right mindfulness, right concentration, and right view. Deliberating on principle is called right thought. Speech free from the four faults is called right speech. The body keeping far from the three transgressions is called right action. Untainted bodily and vocal [actions] free from the five wrong livelihoods are called right livelihood. Having superior capability to cultivate good and abandon evil is termed right diligence. Clearly remembering the objective support is called right mindfulness. Collecting the mind without distraction is designated right concentration. Inquiring into the true principle is called right view.