瑜伽論記 7.439

7.439

五、應時加行，修止舉捨次應其時，又能了知止觀舉捨四法體相及時，止體即九相心住。止相有二：一、所緣相即是止品所知本質同分影像是止所緣相；二、因緣相本意謂依奢摩他熏習修止，恐依止修心沈沒故為令止心離於沈沒得清淨故修觀加行，修觀加行望清淨止為因緣相。云何為觀？謂四行三門六事差別所緣觀行者，即次前卷云四種毘鉢舍那，謂能正思擇最極思擇周遍尋思周遍伺察名四行也。三門者，一、唯隨相行；二、隨尋思行；三、隨伺察行。六事即是義事相品時理，觀相有二：一、所緣相謂觀品所知本質事同分影像隨觀心起；二、因緣相謂依毘鉢舍那所熏習心，恐依觀心太浮掉動，為令觀心離於掉動得清淨故修奢摩他所有加行與後勝觀作因緣相。

Fifth, "timely preparatory application": cultivating serenity, uplifting, and equanimity successively in accordance with their proper time; furthermore, being able to know the essential nature and timely application of the four dharmas of serenity, insight, uplifting, and equanimity. The essence of serenity is the nine aspects of mental abiding. The characteristics of serenity are twofold: first, the characteristic of the focal object, which is the counterpart image of the same class as the original archetype known in the category of serenity—this is the characteristic of the focal object of serenity; second, the characteristic of causes and conditions: the original intention means cultivating serenity relying on the perfuming of śamatha; fearing that relying on the cultivation of serenity the mind might sink, in order to make the serene mind free from sinking and obtain purification, one cultivates the preparatory application of insight—cultivating the preparatory application of insight, in relation to purified serenity, is the characteristic of causes and conditions. What is insight? It refers to "the practice of contemplation whose focal object is differentiated by four modes of practice, three gates, and six matters," which refers to the four kinds of vipaśyanā mentioned in the immediately preceding fascicle: being able to correctly deliberate, most supremely deliberate, thoroughly investigate, and thoroughly scrutinize are called the four modes of practice. The three gates are: first, practicing merely following appearances; second, practicing following investigation; third, practicing following scrutiny. The six matters are meaning, fact, characteristic, category, time, and principle. The characteristics of insight are twofold: first, the characteristic of the focal object, which means the counterpart image of the same class as the original factual archetype known in the category of insight arises in accordance with the mind of insight; second, the characteristic of causes and conditions, which refers to the mind perfumed by vipaśyanā: fearing that relying on the mind of insight it becomes too buoyant and agitated, in order to make the mind of insight free from agitation and obtain purification, all preparatory applications cultivating śamatha serve as the characteristic of causes and conditions for subsequent superior insight.