俱舍論記 25.101

25.101

「彼應覺分至等持名足」者，論主破餘師。若言足謂欲等，彼應覺分事有十三。於前毘婆沙師十一事上，增欲、心二，故有十三。以勤、觀二種，十一已有故不言增，欲、心非有故別言增。古來諸德言：心是定。此義不然。若心是定，應但增欲，定先有故。今增欲、心，知心非定。若神即定，又違經說。契經既言：神謂受用種種神境分一為多等。故知神者神靈妙德，足謂欲等四三摩地。故知是神所依止定名之為足，論主釋經。此中佛說定果名神，欲等四因所生等持名之為足。故知此神非即是定。以實而論，定為體性，而言四神足者，從因說四，就果名神，就用稱足。故《婆沙》云「一三摩地由四因生，故從所因立四名稱。」問：從四因生，為據同時？為據前後？解云：此據同時立名。與定同時雖有多法，此四資益等持勝故。欲謂希求，勤謂勤策，心謂所依，觀謂觀察，故從同時四因為名。故《婆沙》云「謂於俱有、相應法中，資益等持此四勝故（已上論文）。」又解：此據加行立名。欲者欲起此定，謂加行位由欲力故引發定起。勤者勤修此定，謂加行位由勤力故引發定起。心者心所所依，謂加行位由心力故引發定起。觀者慧觀察境，謂加行位由觀力故引發定起。加行位中雖有多法，此四資勝，從四為名。故《婆沙》云「謂加行位，或由欲力引發等持令其現起，廣說乃至或由觀力引令現起（已上論文）。」所言四者，一欲神足、二勤神足、三心神足、四觀神足。

Regarding "They would have to say the factors of awakening... samādhi is called the foot": the author of the treatise refutes the other masters. If one says that "feet" refers to desire and so forth, they would have thirteen actual factors of awakening. On top of the eleven actual factors of the earlier Vaibhāṣikas, desire and mind would be added, hence making thirteen. Because diligence and discernment are already included among the eleven, they are not mentioned as added; but since desire and mind are not among them, they are separately mentioned as added. In the past, various masters said: "Mind is concentration." This meaning is not correct. If mind were concentration, one should only add desire, because concentration already existed. Now since both desire and mind are added, one knows that mind is not concentration. If spirit were concentration, it would also contradict the sūtras. Since the sūtra states: "Spirit refers to experiencing various spiritual realms, dividing one into many, and so forth." Therefore one knows that spirit is the wondrous virtue of spiritual efficacy, while the foot refers to the four samādhis of desire and so forth. Hence one knows that the concentration upon which this spirit relies is called the "foot"—the author of the treatise explains the sūtra. Here the Buddha teaches that the fruit of concentration is called "spirit," while the samādhis produced from the four causes of desire and so forth are called "feet." Therefore one knows that this spirit is not concentration itself. In truth, concentration is the intrinsic nature, and when speaking of the four bases of spiritual power, they are spoken of as four in terms of causes, named "spirit" in reference to the fruit, and designated "feet" in reference to function. Thus the *Vibhāṣā* states: "A single samādhi is produced by four causes; therefore four names are established based on what causes it." Question: As for being produced by four causes, is this based on being simultaneous, or based on being sequential? The explanation is: this establishes the names based on being simultaneous. Although there are many dharmas simultaneous with concentration, these four are superior in assisting samādhi. Desire means wishing; diligence means energetic urging; mind means the support; discernment means observation; hence they are named from the four simultaneous causes. Thus the *Vibhāṣā* states: "Among the co-existent and associated dharmas, these four are superior in assisting samādhi (the above is śāstra text)." Another explanation: this establishes the names based on the preparatory stage (prayoga). "Desire" means desiring to arouse this concentration; that is, in the preparatory stage, through the power of desire, concentration is induced to arise. "Diligence" means diligently cultivating this concentration; that is, in the preparatory stage, through the power of diligence, concentration is induced to arise. "Mind" means that which mental factors rely upon; that is, in the preparatory stage, through the power of the mind, concentration is induced to arise. "Discernment" means the wisdom that investigates the object; that is, in the preparatory stage, through the power of discernment, concentration is induced to arise. Although there are many dharmas in the preparatory stage, these four assist most supremely, so they take their names from these four. Thus the *Vibhāṣā* states: "In the preparatory stage, either through the power of desire one induces samādhi to become present, and so forth extensively up to through the power of discernment one induces it to become present (the above is śāstra text)." The four mentioned are: first, the basis of spiritual power of desire; second, the basis of spiritual power of diligence; third, the basis of spiritual power of mind; and fourth, the basis of spiritual power of discernment.