大乘義章 12.75

12.75

第二門中開合辨相。開合不定，據要唯三，所謂念佛、念法、念僧。故《雜心》云「為開眾生佛法僧念，故說斯偈，所謂說於敬三寶偈。」或分為六，如上所辨。或離為八，如《大智論》說。於前六上更加二種，一念出入息，繫意住於數息法門；二者念死，常修死相。或分為十，如《大智論．摩訶衍品》說，於前八上更加二種：一者念滅，念彼涅槃無為寂靜，起意趣求；二者念身，自念己身無常苦空無我不淨，修行厭離。或分十一，如《經》說：一者念佛、二者念法、三者念僧、四念菩薩、五念菩薩行、六念波羅蜜、七念十地、八念不壞力、九念無畏、十念不共法、十一念一切種一切智智。此之十一猶是六念，念佛念法，與六念中初二念同；念僧菩薩，是六念中念僧所收；念菩薩行念波羅蜜十地者，是六念中念戒念施二念所攝，六中略故單念戒施，是中廣故通念一切；後念力等，是六念中念天所攝。廣則無量，今據一門且論六種。開合如是（此二門竟）。

In the second portal, distinguishing the aspects through opening and combining. Opening and combining are not fixed. In terms of essentials, there are only three, namely recollection of the Buddha, recollection of the Dharma, and recollection of the Saṅgha. Therefore, the *Saṃyuktābhidharmahṛdaya* says: "It is to open sentient beings' recollection of the Buddha, Dharma, and Saṅgha that this verse was spoken—that is, the verse on venerating the Three Jewels was spoken." Or they are divided into six, as distinguished above. Or they are separated into eight, as explained in the *Mahāprajñāpāramitopadeśa*. Two more kinds are added to the previous six: first, recollection of inhalation and exhalation, fastening the mind to dwell on the method of counting the breath; second, recollection of death, constantly contemplating the marks of death. Or they are divided into ten, as explained in the "Chapter on the Mahāyāna" of the *Mahāprajñāpāramitopadeśa*, where two more kinds are added to the previous eight: first, recollection of cessation, recollecting that unconditioned quiescence of nirvāṇa and giving rise to the thought of aspiring toward it; second, recollection of the body, recollecting oneself that one's own body is impermanent, suffering, empty, non-self, and impure, cultivating revulsion and renunciation. Or they are divided into eleven, as explained in a sūtra: first, recollection of the Buddha; second, recollection of the Dharma; third, recollection of the Saṅgha; fourth, recollection of bodhisattvas; fifth, recollection of bodhisattva practices; sixth, recollection of the pāramitās; seventh, recollection of the ten grounds; eighth, recollection of indestructible powers; ninth, recollection of the fearlessnesses; tenth, recollection of the unshared attributes; eleventh, recollection of the all-inclusive wisdom of omniscience. These eleven are still the six recollections. Recollection of the Buddha and recollection of the Dharma are the same as the first two recollections among the six recollections; recollection of the Saṅgha and bodhisattvas is subsumed under recollection of the Saṅgha among the six recollections; recollection of bodhisattva practices, recollection of the pāramitās, and [recollection of] the ten grounds are subsumed under the two recollections of precepts and giving among the six recollections—among the six they are abbreviated, hence only precepts and giving are recollected, while here they are expanded, hence all are recollected together; the later recollection of powers and so forth is subsumed under recollection of devas among the six recollections. Broadly there are immeasurable [variations], but now based on one portal we discuss these six kinds for the time being. Opening and combining are such. (This concludes the second portal.)