釋摩訶衍論 8.16

8.16

已說修行精進門，次說修行止觀門。就此門中即有四門。云何為四？一者總標總釋止輪門、二者總標總釋觀輪門、三者略釋決擇隨順門、四者廣釋決擇止輪門，是名為四。言總標總釋止輪門者，謂止慮知之心、礙散亂之思，安住於一中寂靜性，不出於一切境界相，隨順定標陀阿羅觀義故。如本云何修行止觀門？所言止者，謂止一切境界相，隨順奢摩他觀義故故。言總標總釋觀輪門者，謂明揀擇因緣之道理，審分別無常之形相，能善通達能善遍知，隨順觀標陀阿羅觀義故。如本所言觀者，謂分別因緣生滅相，隨順毘跋舍那觀義故故。言略釋決擇隨順門者，謂定隨時彼觀，即順觀隨時中彼定即順，具足具足不離轉故。如本云何隨順？以此二義，漸漸修習，不相捨離，雙現前故故。就廣釋決擇止輪門中即有四門。云何為四？一者成就止輪因緣門、二者直示修行止輪門、三者修行止輪得益門、四者揀入不入分際門，是名為四。就第一成就止輪因緣門中即有十五種。云何為十五？一者住處寂靜因緣、二者獨一不共因緣、三者所居方善因緣、四者衣服具足因緣、五者飲食具足因緣、六者結界護淨因緣、七者舍宅造立因緣、八者言語不出因緣、九者坐像造立因緣、十者坐其座中因緣、十一者出入時節因緣、十二者知識善友因緣、十三者印知邪正因緣、十四者植善林樹因緣、十五者字輪服膺因緣，是名十五種大因緣。言住處寂靜因緣者，謂若為修彼止輪門，居山林等空閑處中，遠離散亂聚落處故。所以者何？散亂處中彼止輪門難成就故。言獨一不共因緣者，謂若為修彼止輪門，一界內中二人共住不得理故。所以者何？互動煩故。言所居方善因緣者，謂若為修彼止輪門，居止東西之兩方中，南北方中不得居故。所以者何？有覺輪故。言衣服具足因緣者，謂若為修彼止輪門，必當用三種衣故。云何為三？一者黃色、二者赤色、三者白色。如是三衣一時用故。所以者何？毘叉羅虫不能入故。言飲食具足因緣者，謂若為修彼止輪門，必當用乾練伽摩伊陀耶，所餘穀等不能用故。所以者何？彼伽摩伊陀耶有仙性故。

Having explained the gate of practicing energetic perseverance, we next explain the gate of practicing calming and contemplation. Within this gate there are four gates. What are the four? First, the gate of generally stating and generally explaining the wheel of calming; second, the gate of generally stating and generally explaining the wheel of contemplation; third, the gate of briefly explaining and resolving accord; fourth, the gate of broadly explaining and resolving the wheel of calming. These are named the four. As for the gate of generally stating and generally explaining the wheel of calming: it refers to calming the mind of discursive thought, obstructing scattered thoughts, dwelling peacefully in the single tranquil nature, not emerging into the characteristics of all sensory realms, and according with the contemplation meaning of the concentration-dhāraṇī. As the root [text] states: “How is the gate of calming and contemplation practiced? What is called calming means calming all characteristics of sensory realms, because one accords with the contemplation meaning of śamatha.” As for the gate of generally stating and generally explaining the wheel of contemplation: it refers to clearly discerning the principles of causes and conditions, carefully analyzing the forms of impermanence, being able to skillfully penetrate and skillfully comprehend everywhere, and according with the contemplation meaning of the contemplation-dhāraṇī. As the root [text] states: “What is called contemplation means analyzing the characteristics of arising and ceasing through causes and conditions, because one accords with the contemplation meaning of vipaśyanā.” As for the gate of briefly explaining and resolving accord: it refers to concentration according at each moment with contemplation, and contemplation according at each moment with concentration, functioning fully and never separating from each other. As the root [text] states: “How does one accord? By gradually practicing these two meanings, not abandoning each other, and having both present together.” Within the gate of broadly explaining and resolving the wheel of calming, there are four gates. What are the four? First, the gate of the causes and conditions for accomplishing the wheel of calming; second, the gate of directly showing the practice of the wheel of calming; third, the gate of obtaining benefits from practicing the wheel of calming; fourth, the gate of distinguishing the demarcations of entering and not entering. These are named the four. Within the first gate, the causes and conditions for accomplishing the wheel of calming, there are fifteen kinds. What are the fifteen? First, the condition of a tranquil dwelling place; second, the condition of being alone and unaccompanied; third, the condition of an auspicious direction for one's dwelling; fourth, the condition of complete clothing; fifth, the condition of complete food and drink; sixth, the condition of binding the boundary to protect purity; seventh, the condition of building a dwelling; eighth, the condition of not uttering speech; ninth, the condition of fashioning a seated image; tenth, the condition of sitting upon the seat; eleventh, the condition of the times for entering and exiting; twelfth, the condition of spiritual friends; thirteenth, the condition of sealing and knowing the heterodox and orthodox; fourteenth, the condition of planting auspicious trees and groves; fifteenth, the condition of wearing the syllable-wheel close to the chest. These are named the fifteen great causes and conditions. As for the condition of a tranquil dwelling place: it means that to cultivate that wheel of calming, one resides in an unoccupied, quiet place such as a mountain forest, staying far away from scattered settlements. Why is this? Because in a scattered place, that wheel of calming is difficult to accomplish. As for the condition of being alone and unaccompanied: it means that to cultivate that wheel of calming, two people living together within one boundary is contrary to the principle. Why is this? Because they would mutually disturb each other. As for the condition of an auspicious direction for one's dwelling: it means that to cultivate that wheel of calming, one dwells in the two directions of east or west; one must not dwell in the north or south. Why is this? Because there are wheels of discursive awakening. As for the condition of complete clothing: it means that to cultivate that wheel of calming, one must necessarily use three kinds of robes. What are the three? First, yellow; second, red; third, white. These three robes are used at the same time. Why is this? Because *vikara* insects cannot enter. As for the condition of complete food and drink: it means that to cultivate that wheel of calming, one must necessarily use dried *kāmayedaya* [?], and other grains and the like cannot be used. Why is this? Because that *kāmayedaya* possesses the nature of an immortal.