起信論疏筆削記 19.13

19.13

二卷止觀者，即彼初學坐禪止觀，本只一卷，應開成二也。彼有十門以修止觀：第一、具緣，略如疏明。第二、呵欲，謂色聲香等五欲。所言呵者，了知此五惱惑眾生，因之受苦，不得解脫，深生厭離，不復追攀，乃名呵也。第三、棄蓋，蓋謂貪欲、睡眠、恚、掉悔、疑也。所言棄者，覺知此五蓋覆眾生心性，不得解脫，如日月為煙雲等翳，不得照明，今皆遠離，即名棄也。第四、調和者，謂調飲食不饑不飽，調睡眠不節不恣，調身不寬不急，調息不澁不滑，調心不浮不沈，令此五事和暢，得所故也。第五、方便行者，謂欲、進、念、慧、一心，以能志樂修諸禪定，出離世間，晝夜精勤，進諸善法，念世無常可輕可賤，禪定智慧可貴可重，於漏無漏揀擇苦樂虛實之相，一心決定修行止觀，以此名為方便行也。第六、正修止觀，於中有坐時修、歷緣對境修，並如彼文。第七、善根發，即同下文現報十益等。第八、覺知魔事，如下文說。第九、治病者，先須知病所起，起有四種：一從四大起、二從五藏起、三鬼神所作、四業因所感。既知病已，即以止觀治前二、以呪力治第三、修福懺悔治於第四。第十、證果，即入住不退，並如彼說。略知大況，若要備見，可尋本文。

The 'two-fascicle *Calmness and Insight*' refers to that *Calmness and Insight for Beginners in Sitting Meditation*, which originally was only one fascicle and should have been split into two. It has ten gates for cultivating calmness and insight: First, possessing the conditions, as briefly explained in the Commentary. Second, rebuking desire, referring to the five desires of forms, sounds, fragrances, and so on. What is called 'rebuking' means clearly understanding that these five trouble and delude sentient beings, causing them to suffer and fail to attain liberation, generating deep revulsion and no longer pursuing them; this is called 'rebuking.' Third, discarding the hindrances; the hindrances refer to sensual desire, sleep, ill-will, restlessness-and-regret, and doubt. What is called 'discarding' means realizing that these five hinder and cover the mind-nature of sentient beings, preventing liberation—just as the sun and moon obscured by smoke, clouds, and the like cannot shine brightly—and now distancing oneself from them all; this is called 'discarding.' Fourth, regulating and harmonizing: regulating food and drink so that one is neither hungry nor overfilled; regulating sleep so that it is neither overly restricted nor indulged; regulating the body so that it is neither too relaxed nor too taut; regulating breath so that it is neither rough nor slippery; regulating the mind so that it is neither floating nor sinking; making these five matters harmonious and properly adjusted. Fifth, cultivating expedient preparations: aspiration, vigor, mindfulness, wisdom, and single-mindedness. Due to wholehearted delight in cultivating dhyāna-concentrations and transcending the mundane world, one is diligent day and night, advancing in all wholesome dharmas; contemplating the world as impermanent, base, and contemptible, while dhyāna-concentration and wisdom are noble and precious; selecting between the marks of suffering and joy, false and real, in the contaminated and uncontaminated; and single-mindedly and resolutely cultivating calmness and insight—this is named 'cultivating expedient preparations.' Sixth, the actual cultivation of calmness and insight, within which there is cultivation while sitting and cultivation when encountering conditions and facing objects, all as in that text. Seventh, the manifestation of wholesome roots, which corresponds to the ten benefits of visible recompense below. Eighth, awareness of demonic occurrences, as explained below. Ninth, curing illness: one must first know the origins of illness, which arise from four sources: 1. arising from the four great elements; 2. arising from the five internal organs; 3. caused by ghosts and spirits; 4. induced by karmic causes. Having identified the illness, one treats the first two with calmness and insight, treats the third with dhāraṇī power, and treats the fourth with cultivating merit and repentance. Tenth, realization of the fruit, namely entering the stage of non-retrogression, all as explained there. One may briefly understand the main outline; if one desires a complete view, one may consult the original text.