大乘義章 10.47

10.47

次辨體性。唯依《毘曇》，義釋有二：一就同時心法以論。止者正用定數為體，觀者或用觀數為體、或復用彼慧數為體。伺求之觀，觀數為體；照法之觀，慧數為體。捨者或用捨數為體、或用定慧二數為體。捨過之捨，捨數為體。定慧平等捨離偏習，名之為捨，還即用彼定慧為體。二就前後修義分別。止者正用定行為體，定數為主，諸心心法相從住緣，通名為止。觀者或用觀行為體，觀數為主，諸心心法相隨伺求，通名為觀。或復用彼慧行為體，慧數為主，諸心心法相隨照境，通名為觀。捨者或用捨行為體，捨數為主，諸心心法相隨捨過，通名為捨。或用定慧二行為體，定慧兩數以為正主，諸心心法隨此定慧，通名為捨。若依《成實》，義釋亦二：一就同體同時法中隨義分別。一心體中住義名止、照義名觀、調停曰捨，不同《毘曇》諸數別體。二就前後修義分別。作意住緣名之為止、作止照境說名為觀、作意捨相方名為捨，通皆是心，無別主伴。大乘法中，義別有三：一事識中修、二妄識中修、三真識中修。事識中修，與《毘曇》同，心數別故。妄識中修，麁同《毘曇》，細同《成實》。此云何知？如馬鳴說「第七識中麁細六重，根本四重心數無別。」故同《成實》。「末後兩重心與數別，共心相應。」故同《毘曇》。真識中修，義別有三：一就同時同體法中隨義別分，寂義名止、照義稱觀、離相名捨。二就同時同體法中異門相攝。止義為門，諸行隨之，通名為止；觀義為門，諸行隨之，齊名為觀；捨義為門，諸德隨之，俱名為捨。三約修義前後別分。始心住法，離妄名止；正見名觀；終證捨相，故說為捨。體性如是。以此類餘，諸行齊然（此二門竟）。

Next, discerning the essence. Relying solely on the Abhidharma, there are two doctrinal explanations: First, discussed in terms of simultaneous mental factors: stopping properly takes the samādhi mental factor as its essence. Contemplation either takes the investigation mental factor as its essence, or else takes the prajñā mental factor as its essence; contemplation that investigates takes the investigation mental factor as its essence, while contemplation that illuminates dharmas takes the prajñā mental factor as its essence. Equanimity either takes the equanimity mental factor as its essence, or takes the two mental factors of samādhi and prajñā as its essence; the equanimity that abandons faults takes the equanimity mental factor as its essence; when samādhi and prajñā are balanced and abandon one-sided habitual practice, it is termed equanimity, and directly takes those very [factors of] samādhi and prajñā as its essence. Second, distinguished in terms of the sequence of cultivation: stopping properly takes the practice of samādhi as its essence; the samādhi mental factor acts as the principal, and all minds and mental factors conform to it in abiding on the object, so it is collectively termed stopping. Contemplation either takes the practice of contemplation as its essence, where the contemplation mental factor acts as the principal and all minds and mental factors follow it in investigating, so it is collectively termed contemplation; or else it takes the practice of prajñā as its essence, where the prajñā mental factor acts as the principal and all minds and mental factors follow it in illuminating the object, so it is collectively termed contemplation. Equanimity either takes the practice of equanimity as its essence, where the equanimity mental factor acts as the principal and all minds and mental factors follow it in abandoning faults, so it is collectively termed equanimity; or it takes the two practices of samādhi and prajñā as its essence, where the two mental factors of samādhi and prajñā act as the primary masters, and all minds and mental factors follow this samādhi and prajñā, so it is collectively termed equanimity. According to the Tattvasiddhi, there are also two doctrinal explanations: First, distinguished according to sense within dharmas of identical essence and simultaneous occurrence: within the single mental essence, the sense of abiding is termed stopping, the sense of illuminating is termed contemplation, and harmonization is called equanimity; it is not like the Abhidharma where the various mental factors have distinct essences. Second, distinguished in terms of the sequence of cultivation: directing attention to abide on the object is termed stopping; based on stopping, illuminating the object is stated to be contemplation; directing attention to abandon characteristics is then termed equanimity; all of these are universally mind, without distinct primaries and companions. In the Mahāyāna system, there are three distinct senses: first, cultivation within phenomenal consciousness; second, cultivation within deluded consciousness; third, cultivation within true consciousness. Cultivation within phenomenal consciousness is identical to the Abhidharma, because the mental factors are distinct. Cultivation within deluded consciousness is coarse in similarity to the Abhidharma, and subtle in similarity to the Tattvasiddhi. How is this known? As Aśvaghoṣa stated: 'Within the seventh consciousness there are six layers of coarse and subtle; in the fundamental four layers, mind and mental factors are not distinct.' Hence it is identical to the Tattvasiddhi. 'In the final two layers, mind and mental factors are distinct and associated with mind.' Hence it is identical to the Abhidharma. In cultivation within true consciousness, there are three distinct senses: First, distinguished according to sense within dharmas of simultaneous occurrence and identical essence: the sense of tranquility is termed stopping; the sense of illumination is called contemplation; being free from characteristics is termed equanimity. Second, mutual subsumption under distinct approaches within dharmas of simultaneous occurrence and identical essence: with the sense of stopping as the approach, all practices follow it and are collectively termed stopping; with the sense of contemplation as the approach, all practices follow it and are equally termed contemplation; with the sense of equanimity as the approach, all virtues follow it and are uniformly termed equanimity. Third, distinct division in terms of the sequence of cultivation: the initial mind abiding in dharmas and leaving delusion behind is termed stopping; right view is termed contemplation; finally realizing and abandoning characteristics is therefore spoken of as equanimity. Such is the essence. Analogous to this, all practices are likewise so (this concludes the second heading).