大乘入道次第開決 1.108

1.108

此四非足足之因也者。即雜集論又作是說。神足助伴者。謂欲勤心觀。由欲引心起猛利愛方便證觸心一境性。由勤勵心於初中後長時證觸心一境性。由定持心於內寂靜速能證觸心一境性。由觀策心得定依法練心速證心一境性。故此四種為神足因。若爾四中心非是定。不可定與定為因故。答。雖俱是定。初後有別。神足定者心一境性。即三摩地已來滿位。心之定者持心為義。即是心一境性加行。故為定因理無失也。

Regarding "these four are not the base, but the cause of the base": the Samuccaya-vyākhyā also says: "The companions of the bases of psychic power are zeal, effort, thought, and investigation. Due to zeal, the mind is directed to arouse intense longing, [and through this] expedient it realizes and contacts one-pointedness of mind. Due to effort, the mind is exerted, over a long time in the beginning, middle, and end, to realize and contact one-pointedness of mind. Due to concentration, the mind is held in internal stillness, quickly able to realize and contact one-pointedness of mind. Due to investigation, the mind is spurred on to obtain concentration and, relying on the Dharma, disciplines the mind to quickly realize one-pointedness of mind." Therefore, these four kinds are the causes of the bases of psychic power. If so, why is "mind" among the four not concentration, since concentration cannot be the cause of concentration? Answer: Although both are concentration, the preliminary and final states differ. The concentration that is the base of psychic power is one-pointedness of mind, which is the state where samādhi is already perfected. The concentration of "mind" takes holding the mind as its meaning, which is the preparatory application for one-pointedness of mind. Therefore, it is the cause of concentration, and there is no fault in the reasoning.