大乘入道次第 1.27

1.27

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.