大乘義章 12.88

12.88

第一辨相。六修定者，一數；二隨；三止；四觀；五名為還，《毘婆娑》中名之為轉；六名為淨。初言數者，為制覺觀，繫念數息，名之為數。數中有四：一增、二減、三亂、四等。如五度中具廣分別。此數即是止家方便。所言隨者，心無異行，住隨氣息，為長為短、為近為遠、為遍身中為在一處、去至何處齊何而還，心隨覺知，名之為隨。此隨即觀家方便。所言止者，於己身分眉間鼻端齊輪足指，隨心所宜繫念令住，故名為止。所言觀者，始觀氣息於己身中為損為益、為冷為煖，審悉觀察。然此氣息即是風大，《毘婆娑》云「為風大故等觀四大。觀四大已，次觀四大所造之色，所謂色聲香味等。」色依何法能有造作？謂依心法。故次觀察受想行識，觀察是等名之為觀。所言還者，止行能也。止行成故，於欲惡法若起思覺則能制之，令心還住出離覺中，名之為還。故《雜心》云「欲覺少行，出覺多行。」《毘婆娑》中何故名此以之為轉？轉離惡覺，住善覺故。又善覺中轉下起上，亦名為轉。所言淨者，觀之能也。觀行成故，能滅諸惡，故名為淨。六相如是（此一門竟）。

First, defining the marks. The six cultivations of samādhi are: 1. Counting; 2. Following; 3. Cessation; 4. Contemplation; 5. Turning back (called 'turning' in the *Mahāvibhāṣā*); 6. Purification. First, concerning 'counting': in order to check thought and investigation (vitarka and vicāra), one binds mindfulness to count the breaths; this is called 'counting'. Within counting there are four: 1. Increasing; 2. Decreasing; 3. Confused; 4. Equal; as explained in full in the chapter on the five gates. This counting is indeed the expedient means for cessation. Concerning 'following': the mind has no extraneous activity, remaining and following the breath, whether long or short, near or far, throughout the body or in one place, where it goes, and at what point it returns; the mind following and being aware of it is called 'following'. This following is indeed the expedient means for contemplation. Concerning 'cessation': at a part of one's own body—between the eyebrows, the tip of the nose, the navel, or the toes—one binds mindfulness and causes it to abide according to whatever is suitable to the mind; therefore it is called 'cessation'. Concerning 'contemplation': one begins by contemplating the breath within one's own body, whether harmful or beneficial, cold or warm, examining it thoroughly. Now this breath is the wind element; the *Mahāvibhāṣā* states: 'Because of the wind element, one equally contemplates the four great elements. Having contemplated the four great elements, next one contemplates the form derived from the four great elements, namely sights, sounds, smells, tastes, and the like.' Based on what dharmas does form have creative activity? It relies on mental dharmas. Therefore, one next contemplates feeling, conception, conditioning factors, and consciousness; examining these is called 'contemplation'. Concerning 'turning back': it is the capacity of the practice of cessation. Because the practice of cessation is accomplished, if thoughts of desire and evil arise, one is able to restrain them, causing the mind to turn back and dwell in thoughts of renunciation; hence it is called 'turning back'. Thus the *Saṃyuktābhidharmahṛdaya* states: 'Thoughts of desire operate little; thoughts of renunciation operate much.' Why does the *Mahāvibhāṣā* name this 'turning'? Because one turns away from evil thoughts and abides in wholesome thoughts. Furthermore, within wholesome thoughts, turning from the inferior to produce the superior is also called 'turning'. Concerning 'purification': it is the capacity of contemplation. Because the practice of contemplation is accomplished, one can eradicate all evils; hence it is called 'purification'. The six marks are as such (this completes the first section).