大乘義章 10.51

10.51

次約境界分別三行。於中義別，略有三階：一三法相對以辨三行、二兩行相對以辨三行、三歷就一法以辨三行。初就三法相對之中，別有二門：第一約就事法及理以分三行。事者所謂陰界入等，依之修止，如世八禪。法者所謂苦無常等，依之修觀。理者所謂第一義空，依之修捨，捨離眾相。二約三諦以分三行。言三諦者，一是世諦，謂法有相；二第一義諦，謂法無相；三一實諦，謂法非有非無之相。此三門中起修不定，從事入理，依世修止，如世八禪。故依真修觀，觀諸法空，從寂起用。依真修止，離分別故。依世修觀，觀諸法故。依一實諦修習捨行，捨有無故。故《地持》中，隨事取者名平等觀；隨如取者名平等心，等猶止也；捨離有無名第一捨。上來約就三境辨行。故約二境。言二境者，一世諦法、二真諦法。通而論之，於此二中不起妄想，通名為止；照見二諦，俱名為觀。故《地持》中，不起妄想說名為止，了知二諦同名為觀，止觀雙修調停名捨。於中別分，起行各異。若就觀入，依世修止、依真修觀。若論起用，依真修止、依世修觀。止觀雙修，調停名捨。次就一法以辨三行。隨於何法何事之中，攝止安住即名為止、照察名觀、止觀調停名之為捨。約境如是（此六門竟）。

Next, the three practices are distinguished in terms of their cognitive objects. There are briefly three stages in the distinctions of meaning: first, distinguishing the three practices in contrast to three dharmas; second, distinguishing the three practices in contrast to two practices; third, distinguishing the three practices with respect to a single dharma. First, within the contrast to three dharmas, there are two distinct portals. The first distinguishes the three practices in terms of phenomena, dharmas, and principle. 'Phenomena' refers to the aggregates, realms, sense-bases, and so forth; relying on them one cultivates śamatha, like the mundane eight dhyānas. 'Dharmas' refers to suffering, impermanence, and so forth; relying on them one cultivates vipaśyanā. 'Principle' refers to ultimate emptiness; relying on it one cultivates upekṣā, letting go of all marks. Second, the three practices are divided in terms of the three truths. The 'three truths' are: first, conventional truth, meaning that dharmas have marks; second, ultimate truth, meaning that dharmas are markless; third, the truth of the single reality, meaning that dharmas have the mark of being neither existent nor non-existent. Within these three portals, the arising of cultivation is not fixed: entering principle from phenomena, one relies on the conventional to cultivate śamatha, like the mundane eight dhyānas. Therefore, relying on the real one cultivates vipaśyanā, contemplating the emptiness of dharmas. Arising in functioning from quiescence, one relies on the real to cultivate śamatha, because of leaving behind discrimination; one relies on the conventional to cultivate vipaśyanā, because of contemplating all dharmas. Relying on the truth of the single reality, one cultivates the practice of upekṣā, because of relinquishing both existence and non-existence. Therefore, in the Bodhisattvabhūmi: apprehending in accordance with phenomena is called equal contemplation; apprehending in accordance with thusness is called equal mind—'equal' being like śamatha; letting go of existence and non-existence is called the supreme upekṣā. The above distinguished the practices in terms of three objects. Therefore, [we next proceed] in terms of two objects. The 'two objects' are: first, dharmas of conventional truth; second, dharmas of ultimate truth. Speaking broadly, not giving rise to false thoughts within these two is broadly called śamatha; illuminating and seeing the two truths are both called vipaśyanā. Therefore, in the Bodhisattvabhūmi, not giving rise to false thoughts is called śamatha, discerning the two truths is together called vipaśyanā, and the dual cultivation and harmonising of śamatha and vipaśyanā is called upekṣā. Distinguishing them specifically, the arising of practice differs in each case: in terms of entering through contemplation, one relies on the conventional to cultivate śamatha and relies on the real to cultivate vipaśyanā. In terms of giving rise to function, one relies on the real to cultivate śamatha and relies on the conventional to cultivate vipaśyanā. Dual cultivation of śamatha and vipaśyanā, harmonising them, is called upekṣā. Next, the three practices are distinguished with respect to a single dharma: whichever dharma or matter one takes, collecting, stilling, and abiding therein is called śamatha; illuminating and examining is called vipaśyanā; harmonising śamatha and vipaśyanā is called upekṣā. Distinctions according to objects are like this (this concludes the sixth portal).