九
如意足相應
I.復次、應知建立四種神足，如聲聞地已廣分別(T30,443b)。
II.四神足
1.廣說四神足
從此復修四三摩地。謂欲三摩地、勤三摩地、心三摩地、觀三摩地。當知由欲增上力所得三摩地，名欲三摩地。由勤增上力所得三摩地，名勤三摩地。由心增上力所得三摩地，名心三摩地。由觀增上力所得三摩地，名觀三摩地。若於是時純生樂欲，生樂欲已，於諸所有惡不善法自性、因緣、過患、對治，正審思察，起一境念；於諸善法自性、因緣、功德、出離，正審思察，住一境念。即由如是多修習故，觸一境性。於諸所有惡不善法現行諸纏，能令遠離，而未永害煩惱隨眠。是名欲增上力所得三摩地。若於過去、未來、現在所緣境界，能順所有惡不善法，能順所有下中上品煩惱纏中，其未生者為令不生，其已生者為令斷滅，自策自勵，發勤精進。行彼所緣，於彼境界自性、因緣、過患、對治，正審思察，住一境念。即由如是多安住故，能正生起心一境性。於諸所有惡不善法現行諸纏能令遠離，而未永害煩惱隨眠。是名勤增上力所得三摩地。若復策發諸下劣心，或復制持諸掉舉心，又時時間修增上捨；由是因緣，於諸所有惡不善法、若能隨順惡不善法，及諸善法，若能隨順所有善法自性、因緣、過患、功德、對治、出離，正審思察，住一境念。即由如是多安住故，能正生起心一境性，廣說乃至是名心增上力所得三摩地。若於能順惡不善法，作意思惟為不如理；復於能順所有善法，作意思惟以為如理。如是遠離彼諸纏故，及能生起諸纏對治、定為上首諸善法故，能令所有惡不善法皆不現行。便自思惟：我今為有現有惡不善法不覺知耶？為無現無惡不善法不覺知耶？我今應當遍審觀察。彼由觀察作意增上力故，自正觀察斷與未斷，正審思察，住一境念。即由如是多安住故，能正觸證心一境性。由是因緣離增上慢，如實自知：我唯於纏心得解脫，未於一切一切隨眠心得解脫。我唯獲得及已修習諸纏對治、定為上首所有善法，而未獲得及未修習隨眠對治。是名觀增上力所得三摩地。
[梵本]
tatra catvāraḥ samādhayaḥ, tad yathā chandasamādhiḥ /
vīrya-samādhiḥ, citta-samādhiḥ, mīmāṃsā-samādhiś ca
/tatra chanda(samādhim adhipatiṃ kṛtvā yaḥ prati-labhyate
samādhir ayaṃ chandasamādhiḥ /vīryaṃ, cittaṃ,
mīmāṃ-sāmadhipatiṃ kṛtvā pratilabhyate (pratilabhyate)
samādhirayaṃ[......]mīmānsā(māṃsā) samādhiḥ /yadā tāvad
ayaṃ chandam eva kevalaṃ janayati /chandajātaś ca tān pāpakān
akuśalān dharmān svabhāvato, nidānata, ādī-navataḥ
prati-pakṣataś ca / samyag eva upanidadhyāti / ekāgrāṃ smṛtiṃ
pravarttayati /evaṃ kuśalā[n]-dharmāssva(dharmansva)-bhāvato
nidānataś ca / akuśalato niḥsaraṇataḥ samyag eva
upanidadhayā(dhā)ti / ekāgrāṃ smṛtim avasthāpa yati
/tad-bahulākārām ekāgratāṃ spṛśati
/samavasthānasamudācāradūrīkaraṇayogena / na tv asyāpy
anuśayam utpādayati / pāpakānām akuśalānāṃ dharmāṇām
ayam apy ucyate /chandādhipateyaḥ /sa(sā) atītā(te) vā,
anāgatapratyutpanne vā punar ālambane pāpakā-kuśalā-dharmāsthānīye
ladharmasthānīye) mṛdumadhyādhimātra-kleśa-samavasthānīye,
anutpannasya vā anutpādāya, utpannasya vā prahāṇāya,
vyāyacchamāno vīryam āramamāṇaḥ /tatrālambane vicaraty
antasya vālambanasya svabhāvato nidānataḥ pratipakṣataś ca /
samyag upanidhyāyataḥ / ekāgrāṃ smṛtim upasthāpayato
yattad-bahula-vihāriṇaś cittaikāgratā utpadyate
/samavasthānadūrīkaraṇa-yogena tv asyāpy anuśayam udghātayati
/ pāpakānām akuśalānāṃ dharmāṇām ayaṃ vīryādhipateyaḥ
/samādhi[ḥ]līnam vā punaś cittaṃ prgṛhṇataḥ /
pragṛhītaṃ cittaṃ samādadhataḥ, kālena ca kālam
adhyupekṣitaḥ /yat pāpakānām akuśalānān dharmāṇāṃ
pāpakā-kuśalā(la)-dharma-sthānīyanvayat kuśala[ta]ḥ /kuśalān
dharmān kuśalākuśala-sthānīyāṃś ca dharmān svabhāvato,
nidānata, ādīnavataḥ, anuśaṃsataḥ, pratipakṣato,
niḥsaraṇataḥ, samyag upani(da)-dhyāyataḥ / ekāgratāṃ
smṛtim upasthāpayataḥ /tad bahula-vihāriṇo yā utpadyante
cittasyaikāgratāḥ vistareṇa yāvad ayaṃ / cittādhipateyaḥ
samādhiḥ/tatra ye pāpakākuśalā(la)-dharma-sthānīyā dharmā
bhavanti / ayoniśo manasi-kurvvataḥ /ta eva kuśala-dharma-sthānīyā
bhavanti / yoniśo manasi-kurvvataḥ /tasya evaṃ samavasthāmeṣu
dūrīkṛteṣu / samavasthāna-pratipakṣe ca / samadhi-pramukheṣu
dharmeṣv anutpanneṣu te pāpakā akuśalā dharmā dharmam
udāharanti / tasya evaṃ bhavati / kiṃ sataḥ samvidyamānān
pāpakān akuśalān dharmān na prati-saṃvedayāmy āhosvidastaḥ
/ asaṃvidyamānān yanva(nnva)haṃ parimīmanse(māṃsaye)yaṃ
/sa mīmānsā(māṃsā)manaskāram adhipatiṃ kṛtvā
prahīṇā-prahīṇatāṃ mīmānsa(māṃsa)-te / samyag eva
upanidhyāpayati /tad-bahula vihārī ca spṛśati
cittasyaikāgratāṃ/yena ca nirabhimāno bhavati
/paryavasthānamātrakācya (c ca) cittaṃ vimuktaṃ, na tu
sarvveṇa sarvvaṃmanuśayebhyaḥ / tat-pratipakṣāś ca me
samādhi-pramukhāḥ kuśalā dharmā[ś] ca prati-labdhā, bhāvitā,
na tvanuśayaprātipākṣikā iti yathābhūtaṃ prajānāti / ayam
asya ucyate mīmānsā(māṃsā) samādhiḥ /
2.八斷行
彼由如是四三摩地增上力故，已遠諸纏。復為永害一切一切惡不善法諸隨眠故，及為修集能對治彼諸善法故，便更生起樂欲、策勵，廣說如前修四正斷加行道理。彼於如是正修習時，有八斷行，為欲永害諸隨眠故，為三摩地得圓滿故，差別而轉。一者、欲，謂起如是希望樂欲：我於何時修三摩地，當得圓滿？我於何時當能斷滅惡不善法所有隨眠？二者、策勵，謂乃至修所有對治，不捨加行。三者、信，謂不捨加行正安住故，於上所證，深生信解。四者、安，謂清淨信而為上首，心生歡喜；心歡喜故，漸次息除諸惡不善法品麁重。五者、念，謂九種相。於九種相安住其心，奢摩他品能攝持故。六者、正知，謂毘缽舍那品慧。七者、思，謂心造作，於斷、未斷正觀察時，造作其心，發起能順止觀二品身業、語業。八者、捨，謂行過去、未來、現在隨順諸惡不善法中，心無染污、心平等性。由二因緣，於隨眠斷，分別了知，謂由境界不現見思，及由境界現見捨故。如是名為八種斷行，亦名勝行。如是八種斷行、勝行，即是為害隨眠瑜伽。此中，欲者，即是彼欲。此中，策勵，即彼精進。此中，信者，即是彼信。此中，安、念、正知、思、捨，即彼方便。如是此中，若先欲等四三摩地、若今所說八種斷行，於為永斷所有隨眠、圓滿成辨三摩地時，一切總名欲三摩地斷行成就神足、勤三摩地斷行成就神足、心三摩地斷行成就神足、觀三摩地斷行成就神足。
[梵本]
sa taṃ caturvidhaṃ samādhim adhipatiṃ kṛtvā paryavasthāneṣu
dūvīkṛteṣu / sarveṇa sarvam anuśayasamudgha(ā)tāya
pāpakānām akuśalānāṃ dharmānāṃ, tat-pratipākṣikāṇāñ
ca kuśalānāṃ dharmāṇāṃ samudāgamāya[c] chandaṃ
janayati / vyāyacchata iti vistareṇa catubhiḥ samyak prahāṇaiḥ
prayujyate /tathā prayujyamānasya tatha bhūtasyāṣṭau
prahāṇasaṃskārā bhavanti / ye[a]sya anuśayasamudghātāya ca
pravarttante / samādhi-paripūraye ca tad yathā--chandaḥ kadācit
samādhiṃ paripūrayiṣyāmi / anuśayāś ca prahāsyāmi /
pāpakānām akuśalānāṃ dharmāṇāṃ vyāyamo yāvat
pratipakṣa-bhāvanāyām avinyasta-prayogayā, śraddhāyām
avinyastayogasya viharataḥ / uttare[a]dhigame śradddhānatā /
abhisaṃpratyayaḥ /tatra praśrabdhiḥ / yac chaddhāpramād
apūrvvaṃ gamaṃ prāmodyaṃ, prītiḥ, prītamanasaścānupūrvvā
pāpakā-kuśala(ā)-dharma-pakṣasya dauṣṭhulyasya
pratipraśrabdhiḥ tatra smṛtir yā navākārā navākārā yāś
citta-sthiteḥ śamatha-pakṣyāyāḥ saṃgrahikā / tatra
saṃprajanye / yā vipaśyanāpakṣyā prajñā /tatra
cetanāyāśic cattābhisaṃskāraḥ / prahīṇāprahīṇato
mīmānsa (māṃsa)mānasya yaś-cittābhisaṃskāraḥ
śamatha-vipaśyanānukūlaḥ kāyakarma vākkarma samutthāpayati
/tatra upekṣayā atītānāgata-pratyutpanneṣu
pāpakākuśa-la(ā)-dharma(ā)-sthānīyeṣu carataḥ
cittābhisaṃkleśaś cittaṃ gamatā /ābhyāṃ dvābhyāṃ
kāraṇābhyāṃ prahīṇatām anuśayānāṃ paricchintti jānāti
/ yad uta viṣayavipa-rokṣayā cetanayā viṣaya-viparokṣayā
cā(co)pekṣayā /ime[a]ṣṭau prahāṇa-saṃskārā bhavanti
/te caiteṣṭau (sa caiṣo 'ṣṭa) prahāṇa-saṃskārayogo
bhavaty anuśaya-samudgahātāya / tatra chanda(cchanda)ś ca,
eta(ṣa) eva yo vyāyāmaḥ idaṃ vīryaṃ, yā śraddhā sā
śuddhā, yā ca praśrabdhiryā ca smṛtir yac ca saṃprajanyaṃ
/yā ca cetanā, yā copekṣā / aya(idaṃ ?)m upādāya /tad idaṃ
sarvam abhisamasya ye ca pūrvakāś chandasamādhayaḥ / ye ca ime
prahāṇasaṃskārāḥ prahīṇeṣv anuśayeṣu, parikṣipte
samādhau, chandasamādhi-prahāṇa-saṃskāra-samanvāgata
ṛddhipāda ity ucyante(te) / vīrya-citta-mīmānsā(māmsā)
samādhi-prahāṇasaṃskāra samanvāgata ṛddhipāda ity ucyate /
3.神足義
問：何因緣故說名神足？答：如有足者，能往能還，騰躍勇健，能得、能證世間所有殊勝之法。世殊勝法說名為神，彼能到此故名神足。如是若有如是諸法，有三摩地圓滿成辨，彼心如是清淨、鮮白，無諸瑕穢，離隨煩惱，安住正直，有所堪能，獲得不動，能往能還，騰躍勇健，能得、能證出世間法。由出世法最勝自在，是最勝神，彼能證此，故名神足。
[梵本]
kena kāraṇena ṛddhipāda ity ucyate /āha / tad yathā / yasya
pādaḥ samvidyate so[a]bhikrama-pratikrama (ma)parākramasamarthā
bhavati / evam eva yasya ete dharmaḥ saṃvidyante /eṣa ca
samādhiḥ saṃvidyayate / paripūrṇṇaḥ-[/] sa evaṃ
pariśuddhe citte, paryavadāte, anaṃgaṇe, vigata-upakleśe,
rjubhūte karmaṇyasthite, āniṃjyaprāpte,
abhikrama-pratikrama-samarthā bhavati / lokottarāṇāṃ dharmānāṃ
prāptaye, sparśanāyai /eṣā hi parā ṛddhiḥ, parā samṛddhiḥ
/yad uta lokottarā dharmās tena ucyante(te?)-ṛddhipāda iti //
III.力：此下有論無經，經卷二五，已佚。可參考『相應部』（五一）「神足相應」。
若略說者，由四種力，持心令定，是故建立四種神足。云何為四？一、淨意樂力，二、勤務力，三、心喜樂力，四、正智力。當知此中，由第一力，於三摩地發生樂欲。為證得故，修習勤務，由第二力最初住心，令其安定。由第三力，已住定心，無復散動，不令於外更復飄轉。由第四力，觀察等持所治煩惱，於斷未斷如實了知；又於等持入、住、出相，能善了別；如是復於奢摩他等所有諸相，若奢摩他、毘缽舍那諸隨煩惱及隨煩惱能對治等，皆如實知。樂等持者，於等持中但有爾所等持作事，除此更無若過若增。
IV.修：
復次、由五因緣，當知神足略修習相：一、由遠離奢摩他品隨煩惱故，二、由遠離毘缽舍那品隨煩惱故，三、於毘缽舍那品所緣境界繫縛心故，四、於奢摩他品所緣境界繫縛心故，五、俱於二品所緣境界繫縛心故。應知此中，奢摩他品隨煩惱者，謂懈怠俱行欲等，及惛沈、
睡眠俱行欲等；當知懈怠俱行欲等，是惛沈、睡眠俱行欲等所依止性。毘缽舍那品隨煩惱者，謂掉舉俱行欲等，及妙欲散動俱行欲等；當知掉舉俱行欲等，是妙欲散動俱行欲等所依止性。又於此中，由懈怠俱行欲等，於奢摩他品令住雜染，然不能令諸奢摩他皆悉滅沒；由惛沈、睡眠俱行欲等，於奢摩他品令住雜染，亦復能令諸奢摩他皆悉滅沒。由掉舉俱行欲等，於毘缽舍那品令住雜染，而不能令毘缽舍那一切滅沒；妙欲散動俱行欲等，於毘缽舍那品令住雜染，亦令一切毘缽舍那皆悉滅沒。毘缽舍那品所緣境者，謂前後想，此想分別，如聲聞地應知其相(T30439)。奢摩他品所緣境者，謂上下想，此亦如前應知其相。俱品所緣境者，謂光明想，彼於俱品由動搖故，有諸光影俱行心修。又非如欲等與餘懈怠相應說名懈怠俱行，精進亦爾得有懈怠共相應義，然即精進墮在慢緩，不正發勤精進相續，說名懈怠俱行。又此五相，當知總攝一切種修，樂等持者，由此等持速得成滿。
V.等持：
復次、於五解脫處，如其所應，當知欲等增上四種三摩地。若有苾芻，依淨意樂及猛利欲，為欲證得最勝通慧，從諸如來及佛弟子，殷重恭敬聽聞正法，從聞無間，漸次證得勝三摩地，當知是名欲增上三摩地。復有苾芻，如所聞法，如所得法，起大功用，發大精進，或正為他宣說開示，或以勝妙音詞讀誦，從此無間，漸次因緣能隨獲得勝三摩地，當知是名精進增上三摩地。復有苾芻，於諸賢善三摩地相，善取思惟，觀青瘀等，乃至骨鎖以為邊際，由此所緣，次第生起勝三摩地，當知是名心增上三摩地。復有苾芻，如所聞法，如所得法，獨處空閑，思惟籌量，審諦觀察，由此因緣，漸次生起勝三摩地，當知是名觀增上三摩地。
VI.異門：
復有差別，謂由四門起三摩地：一、由如前從他生起猛利樂欲聞正法門。二、由從他獲得無倒教授教誡，無間殷重發起加行，未入根本勝三摩地，為欲趣入正教授門。三、由已入根本勝三摩地，為欲轉得所餘上位勝三摩地心喜樂門。四、由多聞聞持，自能於法如理觀察平等觀門。當知此中，由第一門起欲增上三摩地；由第二門，起精進增上三摩地；由第三門，起心增上三摩地；由第四門，起觀增上三摩地。所餘分別義，及分別斷行，如聲聞地應知其相(T30,444a)。
VII.神足：
復次、修諸神足以為依止，能正引發諸聖神通，無有外道修諸神足，能正引發諸聖神通。又諸聖者引發所有最勝神通，隨所願樂，延諸壽行，或住一劫，或一劫餘。謂過一劫，不淨種性補特伽羅，名為物類，當知此類唯住內法。又諸聖者變化神通，於其四事不能變化：一者、根，二者、心，三者、心所有法，四者、業及業異熟。又諸聖者變性神通，不能轉變順樂受業，令自性改成順苦受；如順樂受望順苦受，順苦受業望順樂受，應知亦爾。若業能順非苦樂受，當知畢竟順非苦樂。又諸聖者住持神通，不能住持順非苦樂受業，令成無受，餘亦如是。又諸聖者變時神通，不能轉變順現法受業，令成順後法受業；及順後法受業，令成順現法受業。
