華嚴經內章門等雜孔目章 2.69

2.69

道品有三：一小乘道品，迴心亦同；二直進道品，謂但六波羅蜜；三一乘道品，謂無盡道品。小乘道品名，與迴心初教同。何以故？二處見修不別故。名雖不異，義即全別。小乘道品唯在觀中，大乘道品通其觀外。理智復別，小乘道品為人無我智，迴心道品為法無我智。問：何故直進菩薩道品不與迴心同？答：迴心道品為引愚法小乘，故名同小乘。直進菩薩若同小乘，分別更增，於理不便，故省之耳。道品者，初四念處，謂身受心法。四正懃者，謂未生之惡方便令不生，已生之惡方便令斷，未生之善方便令生，已生之善。方便令增長。四如意者，謂欲定、精進定、念定、慧定。五根者，謂信根、精進根、念根、定根、慧根。五力者，謂信力、精進力、念力、定力、慧力。七覺者，擇法覺支、精進覺支、喜覺支、猗覺支、捨覺支、念覺支、定覺支。八正道者，謂正見、正思惟、正語、正業、正命、正精進、正念、正定。體歸於十，謂淨信、精進、念、智慧，及喜猗覺品相應捨，思、戒、三摩提。信分為二，謂信根、信力。精進分八，謂四正勤為四，精進根、精進力、精進覺支、正精進。念分為四，謂念根、念力、念覺支、正念。智慧分八，四念處為四，慧根、慧力、擇法覺支、正見。喜為喜覺支，猗為猗覺支，捨為捨覺支。思是覺數，謂正思惟。戒分為三，謂正語、正業、正命。三摩提是定，定分為八，謂如意為四，定根、定力、定覺支、正定。盡無生智是菩提，隨順彼法勢用勝故名助道。亦可大乘助道當法而成，不以十義相攝。何以故？緣起各別故。直進菩薩，用六波羅蜜以為道品。六行至果名波羅密，六行助果名為道品。直進與迴心，俱異於聲聞。何以故？道品即空故。終教即如。一乘道品，如經下文〈離世間品〉二千答者是。所以知之？由〈離世間〉重問行法，復經文中義義皆有勸進之辭。既普賢願行廣大無邊，道品亦不得少，義歸於此。廣如別章。

The factors of the path (bodhipakṣa) are threefold: first, the Hīnayāna factors of the path, which are the same for those who turn their minds [to Mahāyāna]; second, the direct-progress factors of the path, which are solely the six pāramitās; third, the Ekayāna factors of the path, which are the inexhaustible factors of the path. The names of the Hīnayāna factors of the path are the same as those of the initial teaching for those who turn their minds. Why? Because in both places, seeing and cultivation are not differentiated. Although the names are not different, the meanings are entirely distinct. The Hīnayāna factors of the path are solely within contemplation, whereas the Mahāyāna factors of the path extend beyond contemplation. Principle and cognition are also distinct: the Hīnayāna factors of the path are the cognition of the non-self of persons, while the factors of the path for those who turn their minds are the cognition of the non-self of dharmas. Question: Why are the factors of the path of direct-progress bodhisattvas not the same as those of those who turn their minds? Answer: The factors of the path of those who turn their minds are meant to guide the deluded-dharma Hīnayāna, and hence their names are identical to the Hīnayāna. If direct-progress bodhisattvas were the same as the Hīnayāna, discriminations would further multiply, which is inappropriate to the principle; hence they are omitted. As for the factors of the path: first are the four stations of mindfulness, namely body, feelings, mind, and dharmas. The four right exertions are: causing unarisen evil not to arise by skillful means; causing already arisen evil to be severed by skillful means; causing unarisen good to arise by skillful means; and causing already arisen good to increase by skillful means. The four bases of psychic power are: samādhi of desire, samādhi of diligence, samādhi of mindfulness, and samādhi of wisdom. The five faculties are: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. The five powers are: the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. The seven factors of enlightenment are: the factor of enlightenment of dharma-investigation, the factor of enlightenment of diligence, the factor of enlightenment of joy, the factor of enlightenment of pliancy, the factor of enlightenment of equanimity, the factor of enlightenment of mindfulness, and the factor of enlightenment of concentration. The eightfold noble path consists of: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Their essences resolve into ten, namely pure faith, diligence, mindfulness, wisdom, joy, pliancy, the equanimity corresponding to the factor of enlightenment, thought, morality, and samādhi. Faith divides into two, namely the faculty of faith and the power of faith. Diligence divides into eight, namely the four right exertions making four, the faculty of diligence, the power of diligence, the factor of enlightenment of diligence, and right effort. Mindfulness divides into four, namely the faculty of mindfulness, the power of mindfulness, the factor of enlightenment of mindfulness, and right mindfulness. Wisdom divides into eight: the four stations of mindfulness making four, the faculty of wisdom, the power of wisdom, the factor of enlightenment of dharma-investigation, and right view. Joy is the factor of enlightenment of joy; pliancy is the factor of enlightenment of pliancy; equanimity is the factor of enlightenment of equanimity. Thought is a mental factor of investigation, namely right thought. Morality divides into three, namely right speech, right action, and right livelihood. Samādhi is concentration; concentration divides into eight, namely the bases of psychic power making four, the faculty of concentration, the power of concentration, the factor of enlightenment of concentration, and right concentration. The cognition of destruction and non-arising is bodhi; because they accord with that dharma with superior power and efficacy, they are called aids to the path. It may also be said that the aids to the path in Mahāyāna are accomplished according to each dharma itself, not subsumed under ten meanings. Why? Because their dependent arisings are distinct. Direct-progress bodhisattvas use the six pāramitās as the factors of the path. The six practices reaching the fruit are called pāramitās; the six practices assisting the fruit are called factors of the path. Both direct progress and turning the mind differ from the śrāvakas. Why? Because the factors of the path are empty. In the final teaching they are thusness. The Ekayāna factors of the path are exemplified by the two thousand answers in the 'Chapter on Leaving the World' below in the sutra. How is this known? Because 'Leaving the World' repeatedly inquires into practical dharmas, and furthermore, in every single meaning of the sutra text there are words of exhortation to advance. Since Samantabhadra's vows and practices are vast and boundless, the factors of the path also cannot be few; the meaning resolves into this. This is explained extensively in a separate essay.