大乘義章 10.53

10.53

次就人論。人有五種：一是凡夫、二是聲聞、三是緣覺、四是菩薩、五是如來。通而論之，人人皆具止觀及捨。於中別分，略有三義：一凡夫之人修世八禪，但有止行；聲聞緣覺觀察四諦十二緣等，有其觀行；菩薩及佛證法平等，有其捨行。二凡夫有止，義如前釋；菩薩二乘同觀法性，有其觀行；佛證涅槃，有其捨行。三除凡夫直論賢聖。聲聞之人住寂名止；菩薩了知差別法界，名之為觀；佛得涅槃，有其捨行。止觀捨義，辨之粗爾。

Next, they are discussed with respect to persons. There are five kinds of persons: first, ordinary beings; second, śrāvakas; third, pratyekabuddhas; fourth, bodhisattvas; fifth, Tathāgatas. Speaking broadly, every person is endowed with śamatha, vipaśyanā, and upekṣā. Distinguishing them specifically, there are briefly three meanings: First, ordinary beings cultivate the mundane eight dhyānas and have only the practice of śamatha; śrāvakas and pratyekabuddhas contemplate the four noble truths, the twelve links of dependent origination, and so forth, having the practice of vipaśyanā; bodhisattvas and Buddhas realise the equality of dharmas, having the practice of upekṣā. Second, ordinary beings have śamatha, as explained above; bodhisattvas and the two vehicles together contemplate dharmatā, having the practice of vipaśyanā; the Buddha realises nirvāṇa, having the practice of upekṣā. Third, excluding ordinary beings, discussing only the worthy and noble: śrāvakas abiding in quiescence is called śamatha; bodhisattvas discerning the differentiations of the dharmadhātu is called vipaśyanā; the Buddha obtaining nirvāṇa has the practice of upekṣā. The meaning of śamatha, vipaśyanā, and upekṣā has thus been roughly distinguished.