起信論疏 2.6.1

2.6.1

修行信心分中有三：一者舉人略標大意、二者就法廣辨行相、三者示其不退方便。 初中言「依未入正定眾生故，說修行信心」者，上說發趣道相中，言依不定聚眾生，今此中言未入正定，當知亦是不定聚人； 然不定聚內，有劣有勝，勝者乘進，劣者可退，為彼勝人故說發趣，所謂信成就發心，乃至證發心等，為令勝人次第進趣故也； 為其劣者故說修信，所謂四種信心、五門行等，為彼劣人信不退故也。 若此劣人修信成就者，還依發趣分中三種發心進趣，是故二分所為有異，而其所趣道理無別也。 「何等」以下，第二廣釋，初發二問，後還兩答。 答信中言「信根本」者，真如之法，諸佛所歸，眾行之原，故曰根本也。 餘文可知。 答修行中，在文有三：一舉數總標、二依數開門、三依門別解。 初中言「能成此信」者，有信無行，即信不熟，不熟之信，遇緣便退，故修五行以成四信也。 第二開門中，言「止觀門」者，六度之中，定慧合修，故合此二為止觀門也。 第三別解，作二分釋：前四略明、後一廣說。 初中亦二：一者別明四種修行，「復次，若人」以下，第二示修行者除障方便。 此第二中亦有二句：先明所除障礙，後示能除方法。 方法中言「禮拜諸佛」者，此總明除諸障方便，如人負債，依付於王，則於債主無如之何； 如是行人禮拜諸佛，諸佛所護，能脫諸障也。 「懺悔」以下，別除四障。 四障是何？ 一者諸惡業障，懺悔除滅； 二者誹謗正法，勸請滅除； 三者嫉妬他勝，隨喜對治； 四者樂著三有，迴向對治。 由是四障，能令行者不發諸行、不趣菩提，故修如是四行對治，是義具如《瑜伽論》說。 又此懺悔等四種法，非直能除諸障亦乃功德無量，故言「免諸障、善根增長」。 是義廣說，如《金鼓經》也。 止觀門中，在文有二：一者略明、二者廣說。 初略中言「謂止一切境界相」者，先由分別作諸外塵，今以覺慧破外塵相，塵相既止，無所分別，故名為止也。 次言「分別生滅相」者，依生滅門，觀察法相，故言分別。 如《瑜伽論．菩薩地》云「此中菩薩，即於諸法無所分別，當知名止。 若於諸法勝義理趣，及諸無量安立理趣，世俗妙智，當知名觀。 」是知依真如門，止諸境相，故無所分別，即成無分別智； 依生滅門，分別諸相，觀諸理趣，即成後得智也。 「隨順奢摩他觀義」「隨順毘鉢舍那觀義」者，彼云奢摩他，此翻云止； 毘鉢舍那，此翻云觀； 但今譯此論者，為別方便及與正觀，故於正觀仍存彼語。 若具存此語者，應云隨順止觀義，及隨順觀觀義，欲顯止觀雙運之時即是正觀，故言止觀及與觀觀。 在方便時，止諸塵相，能順正觀之止，故言隨順止觀； 又能分別因緣相故，能順正觀之觀，故言隨順觀觀。 「云何隨順」以下，正釋此義。 「漸漸修習」者，是明能隨順之方便； 現在前者，是顯所隨順之正觀也。 此中略明止觀之義，隨相而論，定名為止，慧名為觀； 就實而言，定通止觀，慧亦如是。 如《瑜伽論．聲聞地》云「復次如是心一境性，或是奢摩他品，或是毘鉢舍那品，若於九種心住中心一境性，名奢摩他品； 若於四種慧行中心一境性，名毘鉢舍那品。 云何名為九種心住？ 謂有苾芻，令心內住、等住、安住、近住、調順、寂靜、最極寂靜、專住一趣及與等持，如是名為九種心住。 云何內住？ 謂從外一切所緣境界，攝錄其心，繫在於內，不外散亂，故名內住。 云何等住？ 謂即最初所繫縛心，其性麁動，未能令其等遍住故； 次即於此所緣境界，以相續方便澄淨方便，挫令微細遍攝令住，故名等住。 云何安住？ 謂若此心雖復如是內住、等住，然由失念，於外散亂，還復攝錄安置內境，故名安住。 云何近住？ 謂彼先應如是如是親近念住，由此念故，數數作意內住其心，不令是心遠住於外，故名近住。 云何調順？

In the section on cultivating faith, there are three parts: first, citing the person to briefly state the general meaning; second, relying on the Dharma to broadly distinguish the aspects of practice; third, showing the upāya for non-retrogression. In the first part, the statement that "the cultivation of faith is explained for the sake of sentient beings who have not entered the samyak-niyata" means: above, in explaining the characteristics of aspiring to the path, it was said to rely on sentient beings in the undetermined group; now, stating here that they "have not entered the samyak-niyata," one should know that these are also people of the undetermined group. However, within the undetermined group, there are inferior and superior [capacities]. The superior advance by the vehicle, while the inferior may retrogress. For those superior people, the aspiration [to the path] is taught—namely, the aspiration of faith accomplished up to the aspiration of realization, and so forth—in order to cause superior people to progressively advance. For the inferior ones, the cultivation of faith is taught—namely, the four kinds of faith, the five gates of practice, and so forth—so that the faith of those inferior people does not retrogress. If these inferior people accomplish the cultivation of faith, they will also advance relying on the three kinds of aspiration in the section on aspiring [to the path]. Therefore, what the two sections are intended for is different, but the principle to which they tend has no distinction. From "What [are the four kinds of faith]?" onwards is the second part, the broad explanation. First two questions are raised, and then two answers are given in turn. In answering about faith, the phrase "faith in the fundamental" means: the dharma of tathatā is that to which all Buddhas return and the source of all practices; hence it is called the "fundamental." The rest of the text can be understood. In answering about cultivation, there are three parts in the text: first, adducing the number to state the general topic; second, opening the gates according to the number; third, individually explaining according to the gates. In the first part, "able to accomplish this faith" means: if there is faith without practice, then faith is not mature; faith that is not mature will retrogress upon encountering conditions. Therefore, one cultivates the five practices to accomplish the four faiths. In the second part, opening the gates, "the gate of śamatha and vipaśyanā" means: among the six pāramitās, concentration (samādhi) and wisdom (prajñā) are cultivated together; therefore, these two are combined as the gate of śamatha and vipaśyanā. The third part, individual explanation, is divided into two sections for explanation: the first four [practices] are briefly clarified, and the last one is broadly explained. The first part also has two aspects: first, individually clarifying the four kinds of cultivation; from "Furthermore, if a person..." onwards, the second shows the practitioner's upāya for eliminating hindrances. This second part also contains two clauses: first, clarifying the hindrances to be eliminated, and then showing the methods capable of eliminating them. In the methods, the phrase "worshipping all Buddhas" generally clarifies the upāya for eliminating all hindrances. Just as a debtor who places himself under the protection of a king cannot be harmed by his creditor, so too when a practitioner pays homage to all Buddhas and is protected by all Buddhas, they can be freed from all hindrances. From "repentance" onwards, the four hindrances are individually eliminated. What are the four hindrances? First, the hindrance of all evil karma, which is eliminated through repentance; second, slandering the true Dharma, which is eradicated through supplication; third, jealousy of others' superiority, which is countered by sympathetic joy; fourth, attachment to the three realms of existence, which is countered by dedication. Because of these four hindrances, practitioners are caused not to give rise to practices and not to tend toward bodhi; therefore, they cultivate these four practices as remedies. This meaning is explained in detail in the Yogācārabhūmi-śāstra. Furthermore, these four dharmas of repentance and so forth not only eliminate all hindrances, but also have immeasurable merit; hence it says "free from all hindrances, and roots of goodness increase." This meaning is broadly explained as in the Suvarṇaprabhāsa-sūtra. Within the gate of śamatha and vipaśyanā, there are two parts in the text: first, a brief clarification; second, a broad explanation. In the initial brief clarification, "stopping all signs of perceptual objects" means: previously, through discrimination, all external dust-like objects were formed; now, using awakening wisdom to shatter the signs of external dust, once the signs of dust are stopped, there is nothing to discriminate; hence it is called "stopping" (śamatha). Next, "discriminating the characteristics of arising and ceasing" means: relying on the gate of arising and ceasing, one examines the characteristics of phenomena; hence it is called "discriminating." As the *Yogācārabhūmi-śāstra*, "Bodhisattvabhūmi," says: "Here, when a bodhisattva has no discrimination with regard to all phenomena, this should be known as stopping. When, regarding the ultimate principles of all phenomena and the immeasurable conventional principles, one exercises wondrous mundane wisdom, this should be known as contemplation." From this, we know that by relying on the gate of tathatā, one stops all signs of objects and therefore has no discrimination, which constitutes non-discriminative wisdom; relying on the gate of arising and ceasing, one discriminates all signs and contemplates all principles, which constitutes subsequently attained wisdom. "Conforming to the meaning of contemplating śamatha" and "conforming to the meaning of contemplating vipaśyanā": in Sanskrit it is called śamatha, translated here as "stopping"; vipaśyanā is translated here as "contemplation." However, the translator of this treatise, to distinguish upāya from correct contemplation, retained the Sanskrit terms for correct contemplation. If one were to preserve this phrase fully, it should say "conforming to the meaning of stopping-contemplation" and "conforming to the meaning of contemplation-contemplation," wishing to show that the simultaneous operation of śamatha and vipaśyanā is itself correct contemplation; hence it says "stopping-contemplation" and "contemplation-contemplation." In the stage of upāya, stopping all signs of dust conforms to the stopping of correct contemplation; hence it says "conforming to stopping-contemplation." Furthermore, being able to discriminate the characteristics of causes and conditions conforms to the contemplation of correct contemplation; hence it says "conforming to contemplation-contemplation." From "How does one conform?" onwards, it directly explains this meaning. "Gradually cultivating" clarifies the upāya capable of conforming; "becoming present before oneself" shows the correct contemplation to which one conforms. Here, the meaning of śamatha and vipaśyanā is briefly clarified: speaking according to their aspects, concentration is named stopping, and wisdom is named contemplation; speaking according to reality, concentration pervades both stopping and contemplation, and wisdom is also like this. As the *Yogācārabhūmi-śāstra*, "Śrāvakabhūmi," says: "Furthermore, such one-pointedness of mind is either in the category of śamatha or in the category of vipaśyanā. If it is one-pointedness of mind among the nine mental abidings, it is called the category of śamatha; if it is one-pointedness of mind among the four practices of wisdom, it is called the category of vipaśyanā. What are called the nine mental abidings? Namely, a bhikṣu causes the mind to abide inwardly, abide equally, settle down, abide close, become tamed, become pacified, become supremely pacified, focus on one direction, and maintain equanimity. These are called the nine mental abidings. What is inward abiding? It means drawing back the mind from all external cognitive objects and tying it within, not scattering outward; hence it is called inward abiding. What is equal abiding? It means that the initially bound mind is by nature coarse and restless, and cannot yet be made to abide equally everywhere; then, upon this cognitive object, by means of continuous upāya and clarifying upāya, one checks it, makes it subtle, and gathers it to abide everywhere; hence it is called equal abiding. What is settling down? It means that although this mind has thus abided inwardly and abided equally, yet due to loss of mindfulness it scatters outwardly, and one gathers it back again and places it upon the internal object; hence it is called settling down. What is abiding close? It means that one should previously practice mindfulness in this way, and by virtue of this mindfulness, frequently direct attention to cause the mind to abide inwardly, not allowing this mind to abide far away externally; hence it is called abiding close. What is being tamed?"