大乘義章 16.51

16.51

次辨如意。兩門分別：一總釋名、二辨體相。名字如何？經中或說為如意足，或復說之為如意分。如意足者，欲等四種求定稱心，故曰如意。趣定自在，其猶脚足，名如意足。言如意分者，分是因義，欲等定因，定從因稱，名如意分。名字如是。體相云何？此四如意，定行為主，定隨因別，故分四種，始從欲定乃至慧定。言欲定者，悕求上靜，名之為欲。因欲得定，故名欲定。亦可定心從欲而得，果從因稱，故曰欲定。精進定者，懃厭下過、懃求上靜，名曰精進。從進得定，名精進定。亦可定心從精進得，名精進定。言念定者，《地經》之中名為心定。於定境界守心安住，名之為念，念能得定，故曰念定。亦可定心因念而得，名為念定。守意住緣，故復名念。言慧定者，《地經》之中名思惟定。觀察下過，知上勝益，名之為慧。得定，名為慧定。亦可定心因慧而得，故名慧定。而此慧心，思惟分別而求上靜，是故亦名思惟定矣。《大智論》中說求初禪須修五法，欲、念、精進、巧慧、一心。今如意中略無一心，隱顯故爾。問曰：念處具有三種，自性、共、緣，如意云何？《大智論》中說有二種，自性及共。言自性者，解有二種：一就所生定行行辨性。定數為主，定從因別，故說欲等。二就定因以辨其性。如龍樹說「欲心為主，從之得定。乃至思惟以之為主，從之得定，名為自性。」共者，論言「四如意定，因緣生道，若漏無漏共生善陰，悉名如意，是名為共。」准前亦應有緣如意，文略不說。

Next, the bases of psychic power (ṛddhipāda) are explained. They are differentiated into two sections: first, a general explanation of their names; second, distinguishing their essential characteristics. What of their names? In the sūtras, they are sometimes called the "feet of psychic power" (ṛddhipāda) and sometimes called the "constituents of psychic power" (ṛddhy-aṅga). As for "feet of psychic power": because the four kinds—desire and the rest—seek samādhi in accord with one's wish, they are called "psychic power" (ṛddhi, "as one wishes"). Progressing toward samādhi with mastery is like having feet, so they are called the "feet of psychic power." Regarding the term "constituents of psychic power": "constituent" (aṅga / bhāga) means cause; desire and the others are the causes of samādhi, and samādhi takes its designation from its causes, hence called the "constituents of psychic power." Such are their names. What are their essential characteristics? Among these four bases of psychic power, the practice of samādhi is primary. Because samādhi is differentiated according to its causes, it is divided into four kinds, beginning with the samādhi of desire and culminating in the samādhi of prajñā. Regarding the "samādhi of desire" (chanda-samādhi): aspiring to higher tranquility is called "desire." Obtaining samādhi through desire is called the samādhi of desire. It may also be that the samāhitacitta is obtained from desire; the fruit is named after the cause, so it is called the samādhi of desire. As for the "samādhi of vigor" (vīrya-samādhi): diligently disdaining lower faults and diligently seeking higher tranquility is called "vigor." Obtaining samādhi from vigor is called the samādhi of vigor. It may also be that the samāhitacitta is obtained from vigor, so it is called the samādhi of vigor. Regarding the "samādhi of mindfulness" (smṛti-samādhi): in the Daśabhūmika Sūtra it is called "samādhi of mind" (citta-samādhi). Guarding the mind so that it abides peacefully in the sphere of samādhi is called "mindfulness"; because mindfulness can attain samādhi, it is called the samādhi of mindfulness. It may also be that the samāhitacitta is obtained through mindfulness, so it is called the samādhi of mindfulness. Guarding the intention and abiding upon the condition is also called mindfulness. Regarding the "samādhi of prajñā" (prajñā-samādhi): in the Daśabhūmika Sūtra it is called the "samādhi of contemplation" (mīmāṃsā-samādhi). Examining lower faults and knowing the superior benefits of the higher is called "prajñā." Attaining samādhi [through it] is called the samādhi of prajñā. It may also be that the samāhitacitta is obtained through prajñā, so it is called the samādhi of prajñā. And as this mind of prajñā deliberates and discriminates in seeking higher tranquility, it is therefore also named the samādhi of contemplation. In the Mahāprajñāpāramitopadeśa, it is said that seeking the first dhyāna requires cultivating five dharmas: desire, mindfulness, vigor, skillful prajñā, and single-mindedness. Here, in the bases of psychic power, single-mindedness is omitted for brevity; this is merely a matter of implicit and explicit presentation. Question: The applications of mindfulness completely possess three kinds [of nature]—intrinsic nature (svabhāva), shared nature (saṃsarga), and cognitive object (ālambana); what about the bases of psychic power? In the Mahāprajñāpāramitopadeśa, it is said that there are two kinds: intrinsic nature and shared nature. Regarding "intrinsic nature," there are two explanations: First, distinguishing the nature in terms of the practice of samādhi that is produced. The mental factor of samādhi is primary; because samādhi is differentiated according to its causes, desire and the rest are spoken of. Second, distinguishing its nature in terms of the causes of samādhi. As Nāgārjuna says: "Taking the mind of desire as primary, one obtains samādhi from it. Up to taking contemplation as primary, one obtains samādhi from it; this is called intrinsic nature." As for "shared nature," the treatise states: "The four samādhis of psychic power are paths produced by causes and conditions; whether sāsrava or anāsrava, the wholesome aggregates produced together with them are all called psychic power—this is called shared nature." Following the preceding pattern, there should also be bases of psychic power defined by their cognitive objects, but the text omits them for brevity.