大乘入道次第 1.39

1.39

二別修者，且資糧位，三十七種菩提分中，修四念住、四正斷及四神足。何以為證？《中邊論》云：「由四神足，心有堪能，順解脫分善根滿已，復應修習五種增上。」既云由四，解脫分滿，明知神足在資糧位。四念、四斷在神足前，是故亦在資糧位也。問：此之「三四」，何在先修？答：先修念住，次四正斷，後四神足。問：何爾耶？答：無始來，於身等境作諸染淨差別之相，起於愛憎，沈沒苦海。是以創觀身、受、心、法，此之四種以為無相。故《中邊》云：「若諸菩薩，於身等境，以無所得行相思惟而修對治。雖觀身等四境無相，未能除障。次修四斷，斷所斷障。」故《中邊》云：「今為遠離所治障法，及為修集能對治道，於四正斷精勤修習。」雖能伏障，未能隨意所欲，皆成利樂事等，是故次修四種神足。故《中邊》云：「修四神足，是諸所欲勝事因故。」問：神通要定方能發起。此位得通，明已有定。何故餘論言資糧位而住外門，外門即是非定攝故？答：餘論但言多住外門，不言唯外，故亦有定。散多定少，故言多住外門轉也。

Second, as for specific cultivation: In the stage of provisioning, among the thirty-seven aids to awakening, one cultivates the four applications of mindfulness, the four right abandonments, and the four bases of supernormal power. What serves as proof? The Madhyāntavibhāga-bhāṣya states: "Due to the four bases of supernormal power, the mind has competence; when the roots of goodness conducive to liberation (mokṣabhāgīya) are fulfilled, one should further cultivate the five predominances." Since it says that due to the four, the mokṣabhāgīya are fulfilled, it is clear that the bases of supernormal power are in the stage of provisioning. The four applications of mindfulness and the four abandonments are prior to the bases of supernormal power; therefore they are also in the stage of provisioning. Question: Among these "three groups of four," which is cultivated first? Answer: First, one cultivates the applications of mindfulness; next, the four right abandonments; and afterwards, the four bases of supernormal power. Question: Why is it so? Answer: From beginningless time, with respect to the objects of the body and so forth, one has constructed differentiated marks of defilement and purity, giving rise to attachment and aversion, sinking in the ocean of suffering. Therefore, one initially contemplates the fourfold body, feelings, mind, and dharmas as being without marks. Thus the Madhyāntavibhāga-bhāṣya states: "If bodhisattvas, with respect to the objects of the body and so forth, contemplate with the mental aspect of non-apprehension and cultivate the antidotes—although contemplating the four objects of the body and so forth as being without marks, they are not yet able to eliminate the obstacles. Next, they cultivate the four abandonments to abandon the obstacles to be abandoned." Thus the Madhyāntavibhāga-bhāṣya states: "Now, in order to abandon the obstacle-dharmas to be counteracted, and in order to cultivate and amass the path of antidotes, they vigorously cultivate the four right abandonments." Although able to subdue obstacles, they are not yet able to accomplish all beneficial and pleasurable matters as they wish; therefore, they next cultivate the four bases of supernormal power. Thus the Madhyāntavibhāga-bhāṣya states: "Cultivating the four bases of supernormal power is the cause of all desired superior matters." Question: Supernormal powers require concentration in order to be aroused. Attaining supernormal powers at this stage clearly shows that there is already concentration. Why do other treatises state that the stage of provisioning abides in external gates, and external gates are not subsumed under concentration? Answer: Other treatises only state that they mostly abide in external gates; they do not say that they are solely external, hence there is also concentration. Because distraction is abundant and concentration is scarce, it is said that they mostly operate abiding in external gates.