大乘起信論義記 3.432

3.432

前中言住靜處者，是修止緣等也。具言之有五緣：一者、閒居靜處，謂住山林及諸閒靜等處；若住聚落，必有諠動也。二者、持戒清淨，謂離業障；若不淨者必須懺悔。三者、衣食具足。四者、得善知識。五者、息諸緣務。今略舉初故云靜處。言端坐者，調其身；正意者，調其心。調身者，先安坐靜處，每令安穩久久無妨，次當正脚或全跏或半跏。若全跏者，先以右脚置左髀上，牽來近身，令脚指與髀齊，次解緩衣帶使周正，不令坐時脫落；次以左手置右掌上，累手相對頓置脚上，牽來近身，當心而安。次當正身，先挺動其身，開諸支節作七八反，如自按摩法，亦勿令手足差異。正身端直令脊骨相對，勿曲勿聳。次正頭頸，令鼻與臍相對，不偏不斜，不低不昂，平面正住。次以舌約上齶，次閉眼不令全合，廣如天台顗禪師二卷《止觀》中說也。今略總說，故言端坐也。調心者，末世行人，正願者少，邪求者多，謂現寂靜儀，苟求名利；心既不正，得定無由；離此邪求，故云正意。意欲令其觀心與理相應，自度度他，至無上道，名正意也。上來總顯修止之儀。

In the first part, “dwells in a quiet place” refers to the conditions for cultivating calm, and so forth. In full, there are five conditions: first, dwelling in a quiet and secluded place, meaning residing in mountains, forests, and other secluded and quiet locations; if one stays in a village or town, there will surely be clamor and disturbance. Second, pure observance of precepts, meaning being free from karmic obstacles; if impure, one must repent. Third, an adequate supply of clothing and food. Fourth, obtaining good spiritual friends. Fifth, setting aside worldly tasks and engagements. Here, [the treatise] briefly mentions the first, thus saying “a quiet place.” “Sits upright” means regulating the body; “straightens one’s mind” means regulating the mind. Regulating the body: first sit peacefully in a quiet place, making it consistently stable so that after a long time there is no impediment. Next, arrange the legs properly, in either the full-lotus or half-lotus posture. For the full-lotus posture, first place the right foot on the left thigh, draw it close to the body, and align the toes evenly with the thigh; next loosen the robe-cords so that the robe is neat and will not slip off while sitting; next place the left hand upon the right palm, overlapping the hands facing each other, place them flat upon the legs, draw them close to the body, and rest them opposite the heart. Next, straighten the torso: first stretch and move the body, opening all the joints seven or eight times as in self-massage, and do not let the hands and feet become misaligned. Keep the torso upright and straight, aligning the spinal column, neither hunching nor stiffly arching. Next, straighten the head and neck, aligning the nose with the navel, neither tilting nor slanting, neither lowered nor raised, keeping the face level and straight. Next, press the tongue against the upper palate. Next, close the eyes without shutting them completely. This is explained at length in the two-fascicle *Calm and Insight* by Dhyāna Master Zhiyi of Tiantai. Here it is stated in brief summary, hence saying “sits upright.” Regulating the mind: among practitioners of the degenerate age, those with right aspirations are few, while those who pursue perverse ends are many; that is, they put on a serene and quiet deportment, improperly seeking fame and gain. Since their minds are not upright, they have no way to attain samādhi. Being free from such perverse pursuits is called “straightens one’s mind.” It means wishing to make the contemplative mind correspond with the Principle, liberating oneself and others, and reaching the unexcelled path; this is termed “straightening the mind.” The above has summarized the deportment for cultivating calm.