華嚴經探玄記 12.35

12.35

Third, regarding the four bases of psychic power: because whatever is done accords with one's intention, it is called 'as one intends' (rddhi); this refers to psychic power itself. 'Basis' (pāda) is that upon which it relies; this refers to concentration (samādhi). First, 'concentration of desire': because this concentration is aroused through the preparatory practice (prayoga) of desire, the result takes its name from the cause, and it is thus called 'concentration of desire'. This is the essence of the practice. 'Accomplished in the practice of abandonment' elucidates the function of the practice; that is, because this practice of concentration can sever all defilements (saṃyojana), it is called 'accomplished in the practice of abandonment'. Another explanation: nirvāṇa is called abandonment; when the practice belonging to abandonment is accomplished, it is called 'accomplished in the practice of abandonment'. 'Cultivates the bases of psychic power' clarifies what is cultivated with respect to the aforementioned concentration of desire. From 'relying on revulsion' downward clarifies the aforementioned accomplishment of the practice of abandonment. Regarding the defilements, feeling revulsion in the path of preparation (prayoga-mārga), disengaging in the path of uninterrupted progress (ānantarya-mārga), realizing that analytical cessation (pratisaṃkhyā-nirodha) in the path of liberation (vimukti-mārga), and aspiring toward that result in the path of special advancement (viśeṣa-mārga) is called 'inclining toward nirvāṇa'. Another explanation: generating revulsion according to one's capacity in the path of accumulation (saṃbhāra-mārga), perpetual suppression in the path of preparation being called disengagement, correctly severing in the path of uninterrupted progress being called cessation, and realizing that unconditioned [state] in the path of liberation is called 'inclining toward nirvāṇa'. Another explanation: if stated in terms of stages, revulsion arises in the preparatory stage prior to the path; severing the afflictions of view in the stage of seeing is called disengagement; severing the afflictions of cultivation in the stage of cultivation is called cessation; and attaining that ultimate result in the ultimate stage is called 'inclining toward nirvāṇa'. These are all aspects of the sequence of various practices countering defilements; there is no need to make separate divisions before and after the factors of awakening. Why? The reason this was not clarified in the [four] foundations of mindfulness and [four] correct exertions is that concentration had not yet been attained; only when concentration is attained does one possess this function. Second, 'concentration of diligence' also establishes the name of the concentration on the basis of its preparatory practice. Third, 'concentration of mind' is also called 'concentration of mindfulness' elsewhere; that is, binding the mind to dwell on an objective condition is called concentration of mindfulness, while focusing the mind to guard the object is called concentration of mind—both establish their names based on skillful means. Fourth, 'concentration of wisdom' is called 'reflection' in the Daśabhūmika-śāstra and 'discernment' in the Yogācārabhūmi-śāstra. Those treatises state that these four are named desire, exertion, mind, and discernment; that is, luminous wisdom investigating and observing is called discernment, which is either the cause of concentration or the result of concentration. The rest, such as the practice of abandonment, can be known by analogy with the preceding.