[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864) › 1.49 # 大乘入道次第 1.49 大乘入道次第 1.49 - **Language:** Classical Chinese ### [1.49](https://indike.org/pramana/in.bauddha.taisho.1864.1.49) 其加行位，修五根力。故《中邊》云：「決擇分中，𤏙頂二種在五根位，忍、世第一在五力位。決擇即是加行位也。」問：先修何者？答：先根後力。故《中邊》云：「順解脫分善根滿已，復應修習五種增上。」五種增上即五根也。次修五力，即前五根能伏於障，不為障伏，功能轉勝，改立力名。故《中邊》云：「即前所說信等五根有勝勢用，復說為力。謂能伏滅不信障等，亦不為彼所陵雜故。」又《大集經》云：「五根、五力非體有別」，故知約用分為二也。問：此五何乃有是次第？答：此依因果相引而立。謂若決定信有因果，為得果故，發此精進。精進發已，便住正念。住正念已，心則得定。得定心已，能如實知。既如實知，無事不辦。故由此義，有是次第。𤏙頂二位而修五根，忍、第一法修其五力，引證如前。 > In the stage of preparatory application, one cultivates the five faculties and powers. Thus the Madhyāntavibhāga says: "In the aids to penetration, the two of heat and summit are in the stage of the five faculties; patience and the supreme worldly \[dharmas\] are in the stage of the five powers. 'Aids to penetration' is precisely the stage of preparatory application." Question: Which does one cultivate first? Answer: The faculties first, and the powers afterwards. Thus the Madhyāntavibhāga says: "When the good roots of the mokṣabhāgīya are fulfilled, one should further cultivate the five kinds of predominance." The five kinds of predominance are precisely the five faculties. Next one cultivates the five powers; that is, the preceding five faculties are able to subdue hindrances and are not subdued by hindrances, their functions becoming increasingly superior, so their name is changed and established as 'powers'. Thus the Madhyāntavibhāga says: "The aforementioned five faculties of faith and so forth have superior efficacy, so they are again spoken of as powers, meaning that they are able to subdue and eliminate hindrances such as lack of faith, and also are not encroached upon or mixed by them." Furthermore, the Mahāsaṃnipāta-sūtra says: "The five faculties and five powers do not differ in essence," so we know they are divided into two in terms of function. Question: Why do these five have this sequence? Answer: They are established based on cause and effect inducing each other. That is, if one definitely has faith in cause and effect, in order to attain the fruit, one arouses this diligence. Having aroused diligence, one then abides in right mindfulness. Having abided in right mindfulness, the mind then attains concentration. Having attained a concentrated mind, one is able to know in accordance with reality. Once one knows in accordance with reality, nothing fails to be accomplished. Therefore, by this principle, they have this sequence. In the two stages of heat and summit one cultivates the five faculties, and in patience and the supreme worldly dharmas one cultivates the five powers; the cited scriptural evidence is as before. > — English (machine translation) (machine translation) - [Previous: 1.48](https://indike.org/pramana/in.bauddha.taisho.1864.1.48) - [Next: 1.50](https://indike.org/pramana/in.bauddha.taisho.1864.1.50) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1864.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.49) — English, machine translation ## Linked texts (1) - [辯中邊論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.madhyantavibhaga!bhasya*zh-xuanzang.2.65) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.49](https://indike.org/pramana/in.bauddha.taisho.1864.1.49) · Pramāṇa