大方廣佛華嚴經疏 37.18

37.18

第三、四神足者，以勤過散亂，智火微弱，故須定制，則所欲自在。神即神通，足即是定。《瑜伽》云「如有足者能往能還，騰躍勇健，能得能證世間勝法。世殊勝法，說名為神。彼能到此，故名神足。」此舉喻也。由出世法最勝自在，是最勝神。欲等四定能證此，故名為神足。亦名如意足，所欲如心故。神足所緣即種種變事，神足自體即三摩地，欲勤心觀皆是助伴。欲謂猛利樂欲；勤謂精進無間；心即是定，謂專心守境；觀即是慧，由聞教法，內自揀擇。由欲增上力，證心一境性，名為欲定。餘三亦然。勤觀心性名為上定，皆從加行受名。此四加行，即前正勤中欲生勤精進發心正斷等。以發心中，持心能生心定，持太舉故；策心能生觀定，策太沈故。是以隨一念處有四正勤，隨一正勤有四神足。文中先別明欲定、後「修行精進」下通顯餘三。今初，言修行欲定者，標舉所修助伴自體。斷行二字，總顯修相，亦修之果。云何修相？此復二種：一修習欲定，能斷現行諸惑纏故。二為欲永害所有隨眠，修八斷行，謂欲、勤、信、安、念、正知、思及捨。云何亦果？若將斷行屬下成就，則斷行成就亦神足果。次成就神足，唯是彼果。後「依止厭」下復顯修相，兼辨所緣。準《雜集論》，五根已下方緣四諦為境，七覺已下方有依止厭等以為修相。今經神足即緣四諦而修，謂緣苦修必依厭苦，若緣集修必依離欲，若緣滅修必求證滅，若緣道修必趣滅苦之行，能捨於苦。緣此境時必求修習，故云迴向，亦是加行等四道。下文依止厭等並同此釋。

Third, as for the four bases of psychic power (ṛddhipāda): because striving may err in distraction, causing the fire of wisdom to be feeble, one must use samādhi to control it, and then what one desires will be mastered at will. 'Psychic' (ṛddhi) means psychic superknowledge, and 'base' (pāda) is samādhi. The Yogācārabhūmi says: 'Just as one who has feet can go and return, leap and be valiant, and is able to attain and realize superior worldly phenomena—phenomena of worldly excellence are called psychic, and because these can reach them, they are called bases of psychic power.' This is an analogy. Because supramundane dharmas are the most superior and sovereign, they are the most superior psychic power. The four samādhis, such as desire, are able to realize this; hence they are called bases of psychic power. They are also called 'bases of mastery as one wishes' (kāmapāda), because what one desires accords with one's mind. The cognitive object of the bases of psychic power is various kinds of transformative events; the intrinsic nature of the bases of psychic power is samādhi; desire, striving, mind, and investigation are all its auxiliaries. 'Desire' means fierce and ardent aspiration; 'striving' means uninterrupted zeal; 'mind' is samādhi itself, meaning concentrating the mind to guard the object; 'investigation' is wisdom, internally discerning by having heard the teachings. Through the predominant power of desire, one realizes one-pointedness of mind; this is called the samādhi of desire. The remaining three are also like this. Striving to contemplate the nature of the mind is called the highest samādhi; all take their names from their preparatory application. These four preparatory applications are precisely the 'generating desire, striving with zeal, arousing the mind, right severing', and so forth, in the preceding right strivings. Because within arousing the mind, holding the mind can produce the samādhi of the mind, since holding counteracts excessive elation; spurring the mind can produce the samādhi of investigation, since spurring counteracts excessive depression. Therefore, corresponding to any one application of mindfulness there are the four right strivings, and corresponding to any one right striving there are the four bases of psychic power. In the text, it first specifically clarifies the samādhi of desire, and later, from 'practicing zeal' onward, generally reveals the remaining three. Now first: speaking of 'practicing the samādhi of desire' identifies the auxiliary and the intrinsic nature that are cultivated. The two words 'severing practices' generally reveal the characteristics of cultivation, and also the fruit of cultivation. What are the characteristics of cultivation? These are again of two kinds: 1. Cultivating the samādhi of desire is able to sever the entanglements of all active afflictions. 2. To permanently destroy all latent dispositions (anuśaya), one cultivates the eight practices of severing—namely, desire, striving, faith, pliancy, mindfulness, clear comprehension, volition, and equanimity. How is it also a fruit? If one subordinates 'severing practices' to the following word 'attainment', then the attainment of severing practices is also the fruit of the bases of psychic power. Next, 'attaining the bases of psychic power' is solely their fruit. Later, from 'relying on revulsion' onward, it further reveals the characteristics of cultivation and also analyzes the cognitive object. According to the Abhidharmasamuccaya, only from the five faculties downward does one take the four noble truths as cognitive objects, and only from the seven limbs of awakening downward are there 'relying on revulsion' and so on as characteristics of cultivation. Now in this sūtra, the bases of psychic power are cultivated by taking the four truths as cognitive objects: cultivating with reference to suffering must rely on revulsion toward suffering; cultivating with reference to origination must rely on dispassion; cultivating with reference to cessation must seek the realization of cessation; cultivating with reference to the path must tend toward the practice of ending suffering, which is able to abandon suffering. When taking these objects as cognitive conditions, one must seek cultivation; hence it says 'dedicating' (pariṇāmanā), which also refers to the four paths of preparatory application, etc. The phrases below, 'relying on revulsion' and so forth, are all explained in the same way.