起信論疏 2.6.2

2.6.2

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.