大方廣佛華嚴經隨疏演義鈔 62.73

62.73

疏「第三四神足」，文前有五：一來意。二「神即神通」下，釋名。引論中二：先喻、後「由出世」下合。三「神足」下，辨所緣。四「神足」下，出體。五「欲勤」下，明助伴，即是辨相。於中有二：一標釋、二出因。今初，但標四助者，謂由此四親能助故。若通明助伴，已見念處之初。釋中言欲者，《瑜伽》意云：謂能生樂欲。於諸不善自性因緣過患對治，審正思察起心一境，念於諸善法自性因緣，功能出離。審正思察住一境念，即由如是多修習故，觸一境性，能害現行，故名欲定。

Regarding the Commentary's statement: "Third: the four bases of psychic power": preceding the text, there are five parts: first, the rationale for its occurrence; second, from "Psychic refers to psychic power" downward, explaining the name, where citing the treatise has two parts: first the metaphor, and afterwards, from "Due to the supramundane" downward, the application; third, from "bases of psychic power" downward, discerning the object of cognition; fourth, from "bases of psychic power" downward, bringing forth the essence; fifth, from "Desire, diligence" downward, clarifying the companions, which is distinguishing the characteristics. Within this there are two: first, setting forth and explaining; second, stating the cause. Now, as for the first, only setting forth the four companions means that these four are directly able to assist. If clarifying companions generally, this has already been seen at the beginning of the applications of mindfulness. In the explanation, speaking of "desire," the Yogācārabhūmi means: generating joyful desire; examining and contemplating properly the intrinsic nature, causes, conditions, faults, and antidotes of unwholesome states, arousing one-pointedness of mind; keeping in mind the intrinsic nature, causes, conditions, functions, and deliverance of wholesome dharmas; examining and contemplating properly, abiding in one-pointed mindfulness; precisely through repeatedly cultivating thus, one touches one-pointedness, which can counteract active afflictions; hence it is named the samādhi of desire.