起信論疏 2.6.2

2.6.2

謂種種相，令心散亂，所謂五塵、三毒、男女等相，故彼先應取彼諸相為過患想，由如是相增上力故，於彼諸相折挫其心不令流散，故名調順。 云何寂靜？ 謂有種種欲恚害等諸惡尋伺，貪欲不善等諸隨煩惱，令心擾動，故彼先應取彼諸法為過患想，由此增上力故，於彼心不流散，故名寂靜。 云何最極靜？ 謂失念故，即彼二種暫現行時，隨所生起，然不忍受，尋即反吐，故名最極靜。 云何名為專住一趣？ 謂有加行有功用無缺無間三摩地相續而住，故名專住一趣。 云何等持？ 謂數修數習數多修習為因緣故，得無加行無功用任運轉道，故名等持。 又如是得奢摩他者，復即由是四種作意，方能修習毘鉢舍那，故此亦是毘鉢舍那品。 云何四種毘鉢舍那？ 謂有苾芻依止內心奢摩他故，於諸法中能正思擇，最極思擇，周遍尋思，周遍伺察，是名四種。 云何名為能正思擇？ 謂於淨行所緣境界，或於善巧所緣境界，或於善行所緣，能正思擇盡所有性。 云何名為最極思擇？ 謂即於彼所緣境界，最極思擇如所有性。 云何名為周遍尋思？ 謂於彼所緣境界，由慧俱行，有分別作意，取彼相狀，周遍尋思。 云何名為周遍思察？ 謂即於彼境，審諦推求，周遍伺察。 」乃至廣說。 尋此文意，乃說聲聞止觀法門。 然以此法趣大乘境，即為大乘止觀之行，故其九種心住、四種慧行，不異前說大乘境者，次下文中當廣分別依文消息也，止觀之相，略義如是。 「若修」以下，第二廣辨，於中有二：先明別修、後顯雙運。 別修之內，先止後觀。 先明止中，即有四段：一明修止方法、二顯修止勝能、三辨魔事、四示利益。 初方法中，先明能入人，後簡不能者。 初中言「住靜處」者，是明緣具。 具而言之，必具五緣：一者閑居靜處，謂住山林； 若住聚落，必有喧動故。 二者持戒清淨，謂離業障； 若不淨者，必須懺悔故。 三者衣食具足、四者得善知識、五者息諸緣務。 今略舉初，故言靜處。 言「端坐」者，是明調身； 言「正意」者，是顯調心。 云何調身？ 委悉而言，前安坐處，每令安穩，久久無妨。 次當正脚，若半跏坐，以左脚置右髀上，牽來近身，令左脚指與右髀齊； 若欲全跏，即改上右脚必置左髀上，次左脚置右髀上； 次解寬衣帶，不坐時落； 次當安手，以左手掌置右手上，累手相對，頓置左脚上，牽來近身當心而安； 次當正身，前當搖動其身，并諸支節，依七八反如自按摩法，勿令手足差異。 正身端直，令肩骨相對，勿曲勿聳。 次正頭頸，令鼻與臍相對，不偏不邪、不仰不卑、平面正住。 今總略說，故言端坐也。 云何調心者，末世行人，正願者少，邪求者多，謂求名利，現寂靜儀，虛度歲月無由得定； 離此邪求，故言正意。 直欲定心與理相應，自度度他至無上道，如是名為正意也。 「不依」以下，正明修止次第，顯示九種住心。 初言「不依氣息」，乃至「不依見聞覺知」者，是明第一內住之心。 言氣息者，數息觀境； 言「形色」者，骨瑣等相，「空地水」等，皆是事定所緣境界； 「見聞覺知」，是舉散心所取六塵，於此諸塵推求破壞，知唯自心，不復託緣，故言不依； 不依外塵，即是內住也。 次言「一切諸相隨念皆除」者，是明第二等住之心。 前雖別破氣息等相，而是初修，其心麁動，故破此塵，轉念餘境。 次即於此一切諸相，以相續方便澄淨方便，挫令微細，隨念皆除，皆除馳想即是等住也。 次言「亦遣除想」者，是明第三安住之心。 前雖皆除外馳之想，而猶內存能除之想； 內想不滅，外想還生，是故於內不得安住。 今復遣此能除之想，由不存內，則能忘外，忘外而靜，即是安住也。 次言「以一切法本來無相，念念不生、念念不滅」者，是明第四近住之心。

This refers to various marks that cause the mind to be scattered and confused, namely the five sensory objects, the three poisons, and marks of male and female and so forth. Therefore, one should first regard those marks as faults and perils; due to the predominant power of [viewing them as] such marks, one subdues one's mind regarding those marks and does not let it wander and disperse—hence this is called 'taming.' What is 'pacification'? It refers to various evil discursive thoughts and investigations such as desire, malice, and harming, as well as secondary defilements such as unwholesome greed and craving, which agitate the mind. Therefore, one should first regard those phenomena as faults and perils; due to the predominant power of this, one's mind does not wander and disperse regarding them—hence this is called 'pacification.' What is 'extreme pacification'? It refers to when, due to lapses in mindfulness, those two kinds [of thoughts and defilements] temporarily arise; as soon as they emerge, one does not tolerate them, but immediately vomits them back up—hence this is called 'extreme pacification.' What is called 'fixation upon a single orientation'? It refers to dwelling continuously in samādhi with exertion, with effort, without defect, and without interruption—hence this is called 'fixation upon a single orientation.' What is 'equipoise'? It refers to obtaining the path that moves spontaneously without exertion and without effort, through the causal conditions of repeatedly cultivating, repeatedly practicing, and abundantly cultivating and practicing—hence this is called 'equipoise.' Moreover, for one who has obtained śamatha in this way, it is only by means of these four types of mental application that one is able to cultivate vipaśyanā; therefore, this also belongs to the category of vipaśyanā. What are the four types of vipaśyanā? They mean that a monk, relying on inner-mental śamatha, is able among all phenomena to properly examine, extremely examine, comprehensively search out, and comprehensively scrutinize—these are called the four types. What is called 'being able to properly examine'? It refers to being able to properly examine the limit of all phenomena (yāvad-bhavikatā) regarding the focal objects of pure practice, or regarding the focal objects of skillfulness, or regarding the focal objects of virtuous conduct. What is called 'extremely examining'? It refers to extremely examining real nature (yathāvad-bhavikatā) regarding those very same focal objects. What is called 'comprehensively searching out'? It refers to comprehensively searching out by conjoining with wisdom, with conceptual mental application, taking up their characteristics and marks regarding those focal objects. What is called 'comprehensively scrutinizing'? It refers to closely and accurately investigating and comprehensively scrutinizing regarding that very object," and so forth in detail. Examining the purport of this passage, it actually explains the śamatha and vipaśyanā gates of the śrāvaka. However, by using this method to approach the Mahāyāna realm, it becomes the practice of Mahāyāna śamatha and vipaśyanā. Therefore, its nine mental abidings and four wisdom practices are not different from the previously explained Mahāyāna realm; in the text that follows, it will be distinguished in detail according to the text. The general meaning of the aspects of śamatha and vipaśyanā is like this. Below, 'If one cultivates…' is the second part, which broadly distinguishes [the practices]. In this, there are two parts: first, explaining cultivating them separately; second, revealing their conjoined cultivation. Within cultivating them separately, śamatha comes first, and vipaśyanā comes later. In first explaining śamatha, there are four sections: first, explaining the method of cultivating śamatha; second, revealing the superior power of cultivating śamatha; third, distinguishing demonic affairs; fourth, demonstrating its benefits. In the first, the method, it first explains the person who can enter, and later excludes those who cannot. At the beginning, 'dwelling in a quiet place' explains the fulfillment of conditions. Speaking comprehensively, five conditions must be fulfilled: first, living secluded in a quiet place, meaning living in mountain forests, because if one lives in a village, there will inevitably be noise and commotion; second, keeping the precepts pure, meaning being free from karmic hindrances, because if one is not pure, one must repent; third, having sufficient clothing and food; fourth, obtaining good spiritual friends; fifth, cessation of all worldly duties. Here, it briefly brings up the first; hence it says 'quiet place.' The phrase 'sitting upright' explains regulating the body; the phrase 'rectifying one's intent' reveals regulating the mind. How does one regulate the body? To state it in detail, first make the place where you sit always secure and comfortable, so that there will be no hindrance over a long period. Next, one should adjust one's legs. If sitting in half-lotus, place the left foot on the right thigh, pulling it close to the body so that the toes of the left foot align with the right thigh. If wishing to sit in full lotus, then readjust by placing the right foot on the left thigh first, and next place the left foot on the right thigh. Next, loosen your belt and clothing so they do not fall off during sitting. Next, place the hands, putting the palm of the left hand upon the right hand, stacking the hands face-to-face, resting them together upon the left foot, and pulling them close to the body, placing them level with the chest. Next, straighten the body; before doing so, shake the body and all the limbs seven or eight times according to the method of self-massage, so that the hands and feet are not uneven. Straighten the body upright, aligning the shoulders, neither slumping nor shrugging. Next, straighten the head and neck, aligning the nose with the navel, neither tilted nor skewed, neither raised up nor drooping down, facing straight forward and sitting upright. Here it speaks generally and concisely, hence it says 'sitting upright.' How does one regulate the mind? Practitioners of the degenerate age have few correct aspirations and many corrupt pursuits; they seek fame and profit while displaying an exterior of quietude, spending their years in vain without any way to attain samādhi. To be free from these corrupt pursuits, it therefore says 'rectifying one's intent.' Directly wishing that the concentrated mind harmonize with principle, saving oneself and saving others so as to reach the unsurpassable path—this is what is called 'rectifying one's intent.' Below, 'Not relying on…' properly explains the sequence of cultivating śamatha, displaying the nine types of abiding mind. First, 'Not relying on breath' up to 'not relying on seeing, hearing, perceiving, and knowing' explains the first: the inwardly abiding mind. 'Breath' refers to the focal object of breath-counting contemplation. 'Shapes and colors' refers to marks such as skeletons; 'space, earth, water,' and so forth are all the focal objects of mundane samādhis. 'Seeing, hearing, perceiving, and knowing' brings up the six sensory objects grasped by the scattered mind. One investigates and breaks down these various objects, knowing they are only one's own mind and no longer relying on conditions; hence it says 'not relying.' Not relying on external sensory objects is precisely 'inwardly abiding.' Next, 'all marks are eliminated in accordance with mindfulness' explains the second: the equally abiding mind. Although marks like breath were previously refuted separately, since it is initial cultivation, the mind is coarse and agitated, so after breaking down these objects, it turns its mindfulness to other objects. Next, regarding all these marks, through the continuous upāya and the clarifying upāya, one subdues them to make them subtle and eliminates them in accordance with mindfulness; eliminating all rushing thoughts is precisely 'equally abiding.' Next, 'also dismissing the thought of eliminating' explains the third: the securely abiding mind. Although thoughts that rush outward were all eliminated previously, inwardly there still remained the thought capable of eliminating them. If the inward thought is not extinguished, outward thoughts will arise again, and therefore one cannot abide securely within. Now one further dismisses this thought capable of eliminating; because nothing is retained inside, one is able to forget the outside. Forgetting the outside and being tranquil is precisely 'securely abiding.' Next, 'Because all dharmas are originally markless, unarising from thought to thought, and unceasing from thought to thought' explains the fourth: the closely abiding mind.