俱舍論疏 25.145

25.145

論「又違聖說至等持名足」，出違經失。《婆沙》一百四十一云「問：若三摩地是神亦足，應立一、或應立五，何故說四耶？答：唯三摩地立為神足。從四因生，故說為四，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。由加行位四法隨增，令等持起，故得定位。於一等持建立四種。問：此四何緣說名神足？答：諸所思求、法所欲斷，一切如意，故名為神。引發於神，故名神足。然此神用略有二種：一世俗所忻、二聖者所樂。若分一為多、合多為一，此等名為世俗所欣。若於世間諸可意事不住順相，於諸世間不可意事不住違相，於此二事安住於捨、正念、正智，此名為賢聖所樂。復有三種神用：一運身、二勝解、三意勢。或復五種神用、一業、二異熟、三變現、四具德、五發心。業謂中有；異熟謂祚會等；變謂依定；具德神用者謂四神足；發心神用者謂天龍等。五神用中此說具德。」

On the Śāstra's statement: "Furthermore, it contradicts the noble teaching... [samādhi is named 'basis']": this points out the flaw of contradicting the sūtras. The Vibhāṣā, fascicle 141, says: "Question: If samādhi is both spiritual power and the basis, then either one should be established or five should be established; why are four spoken of? Answer: Only samādhi is established as the basis of spiritual power (ṛddhipāda). Because it is produced from four causes, it is spoken of as four, meaning that in the preparatory stage (prayoga), samādhi is drawn forth and caused to manifest either by the force of desire (chanda) — through to extensive explanation — or caused to manifest by the force of investigation (mīmāṃsā). Because the four factors in the preparatory stage become predominant in turn and cause samādhi to arise, the state of concentration is attained. Hence, with respect to the single [factor of] samādhi, four kinds are established. Question: For what reason are these four called 'bases of spiritual power'? Answer: Whatever is contemplated and sought, whatever is wished to be abandoned among dharmas, everything is obtained according to one's wish; therefore it is called 'spiritual power' (ṛddhi). Because they draw forth and produce spiritual power, they are called 'bases of spiritual power' (ṛddhipāda). However, this operation of spiritual power briefly has two kinds: first, that which is rejoiced in by ordinary worldlings; second, that which is delighted in by the noble ones. Dividing one into many and combining many into one: these are called what is rejoiced in by ordinary worldlings. Not dwelling on agreeable signs regarding desirable worldly things, not dwelling on discordant signs regarding undesirable worldly things, and dwelling in equanimity, correct mindfulness, and correct knowledge with regard to both of these: this is called what is delighted in by the worthy and noble. Furthermore, there are three kinds of operation of spiritual power: first, bodily transport; second, resolve; third, mental velocity. Or there are five kinds of operation of spiritual power: first, karma; second, ripening (vipāka); third, transformation; fourth, endowment with virtues; fifth, arousing the mind. 'Karma' refers to the intermediate existence (antarābhava); 'ripening' refers to auspicious encounters and the like; 'transformation' refers to what relies on concentration; 'operation of spiritual power endowed with virtues' refers to the four bases of spiritual power; 'operation of spiritual power arousing the mind' refers to gods, nāgas, and so forth. Among the five operations of spiritual power, this [text] speaks of the one endowed with virtues."