大乘義章 10.50

10.50

次明修起次第之義。於中次第，略有四階：一制發捨、二止舉捨、三止觀捨、四定慧捨。此之四門，通釋是一。於中別分，前之兩階行修方便，後二修成得法相應。前方便中有始有終，得法亦爾，故有四階。制發捨者，方便之始對治昏覺，昏謂昏睡，覺謂八種惡覺煩惱。言八覺者，所謂欲覺、恚、害、親里、國土、不死、族姓、輕、侮。若有惡覺則便制之，制心住於數息門等。昏則發之，念身無常、三惡道苦、佛法欲滅，以此鞭心令去睡昏。昏覺俱離，修心得中，是時名捨。止舉捨者，方便之終，對治沈掉。沈謂沈沒，掉謂掉動。心志濁悶名之為沈，心數異緣說以為掉。掉則修止，止心鼻端眉間足指，隨在何處。沈則修舉，念身無常苦無我等。沈掉俱離，修心得中，是時名捨。止觀捨者，得法之始所治有三：一對愛見以明修治。四住煩惱分為愛見，初一是見、後三是愛。於此門中修止治愛，所謂世俗八禪方便。修觀治見，所謂出世無漏方便。止觀雙修，離於偏習，是時名捨。二對癡愛以明修治。五住煩惱分為癡愛，無明名癡、餘四名愛。於此門中修止治愛，修觀治癡。癡愛俱離，止觀雙修，是時名捨。三對癡妄以辨修治。直就無明住地之中有闇有妄，迷覆諸法名之為闇、妄有所取說以為妄。如《地持》說，如是如實，凡愚不知，是其闇也；起八妄想，是其妄也。於此門中修止治妄，如《地持》中佛為訕大迦旃延說，不依地等一切法想而修禪定。馬鳴論中亦同此說。離一切想名為修止，修觀對治癡闇之心，故《地持》云「於一切法不起妄想，名之為止。知離言性，及知無量世諦方便，名之為觀。雙修離於偏習，是時名捨。」定慧捨者，得法之終更無別治。於前止觀所除煩惱究竟盡處，所成行德為定慧捨。修起如是（此五門竟）。

Next, the meaning of the stages in which cultivation arises is clarified. Among these stages, there are briefly four levels: first, checking, arousing, and equanimity; second, stilling, lifting, and equanimity; third, śamatha, vipaśyanā, and upekṣā; fourth, samādhi, prajñā, and upekṣā. These four portals are broadly explained as one. Distinguishing them specifically, the former two levels are the expedients of cultivation and practice, while the latter two are the completion of cultivation and concordance with the Dharma. Within the former expedients there are a beginning and an end, and so too for the attainment of the Dharma; hence there are four levels. As for checking, arousing, and equanimity: this is the beginning of expedients, counteracting torpor and discursive thoughts. 'Torpor' refers to drowsiness and sleep, while 'discursive thoughts' refers to the eight kinds of evil discursive thought-afflictions. The so-called eight discursive thoughts are: sensual thoughts, malice, harm, relatives, country, not dying, lineage, slighting, and insults. If there are evil discursive thoughts, one checks them, checking the mind to abide in the gate of counting breaths and so forth. If there is torpor, one arouses it, being mindful of the impermanence of the body, the suffering of the three bad destinies, and the impending demise of the Buddha-Dharma, using these to whip the mind and make it dispel drowsiness and torpor. When both torpor and discursive thoughts are left behind and the mind cultivated strikes the middle, this is called upekṣā. As for stilling, lifting, and equanimity: this is the end of expedients, counteracting sinking and restlessness. 'Sinking' refers to depression, and 'restlessness' refers to agitation. When the mind's intent is turbid and stifled, this is called sinking; when mental factors drift to different conditions, this is called restlessness. If there is restlessness, one cultivates stilling, stilling the mind at the tip of the nose, between the eyebrows, or at the toes, wherever it may be. If there is sinking, one cultivates lifting, being mindful of the body's impermanence, suffering, non-self, and so forth. When both sinking and restlessness are left behind and the mind cultivated strikes the middle, this is called upekṣā. As for śamatha, vipaśyanā, and upekṣā: this is the beginning of attaining the Dharma, and that which is counteracted has three aspects. First, cultivation and counteraction are clarified in contrast to craving and views. The four abodes of afflictions are divided into craving and views: the first is view, and the latter three are craving. In this portal, one cultivates śamatha to counteract craving, which is the mundane expedient of the eight dhyānas; one cultivates vipaśyanā to counteract views, which is the supramundane untainted expedient. Dual cultivation of śamatha and vipaśyanā, free from one-sided practice, is at that time called upekṣā. Second, cultivation and counteraction are clarified in contrast to delusion and craving. The five abodes of afflictions are divided into delusion and craving: ignorance is called delusion, and the remaining four are called craving. In this portal, one cultivates śamatha to counteract craving, and cultivates vipaśyanā to counteract delusion. When delusion and craving are both left behind and śamatha and vipaśyanā are dually cultivated, this is called upekṣā. Third, cultivation and counteraction are distinguished in contrast to delusion and falsity. Directly within the ground of the abiding of ignorance there are darkness and falsity: covering and obscuring dharmas is called darkness, while falsely grasping at something is called falsity. As the Bodhisattvabhūmi says: ordinary fools not knowing what is thus and real is their darkness; giving rise to the eight false thoughts is their falsity. In this portal, cultivating śamatha counteracts falsity, as when the Buddha in the Bodhisattvabhūmi spoke to Śāṇḍilya Kātyāyana, [teaching him] to cultivate dhyāna-concentration without relying on perceptions of earth or any other dharmas. Aśvaghoṣa's treatise also speaks in the same way. Leaving behind all perceptions is called cultivating śamatha; cultivating vipaśyanā counteracts the mind of delusional darkness. Therefore the Bodhisattvabhūmi says: 'Not giving rise to false thoughts regarding any dharma is called śamatha. Knowing the ineffable nature and knowing the expedients of the immeasurable conventional truth is called vipaśyanā. Dual cultivation free from one-sided practice is at that time called upekṣā.' As for samādhi, prajñā, and upekṣā: this is the culmination of attaining the Dharma, where there is no further separate counteraction. Where the afflictions removed by the preceding śamatha and vipaśyanā are completely exhausted, the cultivated virtues accomplished are samādhi, prajñā, and upekṣā. The arising of cultivation is like this (this concludes the fifth portal).