觀心論疏 3.10

3.10

三閑居靜處者，雖具衣食，住處云何？若隨自意觸處可安，三種三昧必須好處。好處有三：一深山遠谷，二頭陀抖擻，三蘭若𭛥藍。若深山遠谷，途路艱險，永絕人蹤，誰相惱亂？恣意禪觀，念念在道，毀譽不起，是處最勝。二頭陀抖擻，極近三里，交往亦疎，覺策煩惱，是處為次。三蘭若伽藍，閑靜之寺，獨處一房，不干事物，關門靜坐，正諦思惟，是處為下。若離此三，餘則不可。觀心處者，諦理是也。中道之法，幽遠深邃。七種方便，絕跡不到，名之為深；高廣不動，名之為山；遠離二邊，稱之為靜；不生不起，稱之為閑。《大品》云「若千由旬外起聲聞心者，此身雖遠離，心不遠離，以憒鬧為不憒鬧，非遠離也」。雖住城傍不起二乘心，是名遠離，即上品處也。頭陀處者，即是出假之觀，此觀與空相隣，如蘭若與聚落並。出假之觀安心俗諦，分別藥病，抖擻無知，淨道種智，此次處也。閑寺一房者，即從假入空觀也。寺本眾鬧居處，而能安靜一室，即下處也。

Third, dwelling peacefully in a quiet place: Although clothing and food are provided, what of the dwelling place? If following one's own intent, any place may be restful, yet for the three kinds of samādhi, one must have a good place. Good places are of three kinds: first, deep mountains and remote valleys; second, dhūta austerity; third, an āraṇyaka monastery. As for deep mountains and remote valleys: the roads are arduous and perilous, human tracks are severed forever; who is there to perturb and disturb? One engages in dhyāna contemplation at will, thought-moment after thought-moment on the Way, with blame and praise not arising—this place is the most supreme. Second, dhūta austerity: at a distance of three li at the closest, social visits are sparse; one is alerted and spurred against defilements—this place is secondary. Third, an āraṇyaka monastery: a quiet and leisurely temple, staying alone in a single room, not interfering with affairs; closing the door to sit in stillness and contemplate the true reality properly—this place is the lowest. Apart from these three, others are impermissible. As for the place in contemplation of mind: it is the principle of the truths. The dharma of the Middle Way is profound, remote, and deep. The seven expedient means cut off tracks and do not reach it, hence it is called 'deep.' Lofty, broad, and immovable, it is called 'mountain.' Far removed from the two extremes, it is called 'quiet.' Unborn and unarisen, it is called 'peaceful.' The Prajñāpāramitā Sūtra says: 'If one gives rise to the mind of a śrāvaka a thousand yojanas away, although this body is far removed, the mind is not far removed; taking bustle to be non-bustle is not true seclusion.' Though living near a city, if one does not give rise to the mind of the two vehicles, that is called seclusion—this is the highest-grade place. The dhūta place is the contemplation of emerging from emptiness into provisionality; this contemplation borders on emptiness, just as an āraṇyaka adjoins a village. The contemplation of emerging into provisionality settles the mind in conventional truth, distinguishing medicines and illnesses, shaking off ignorance, and purifying the wisdom of the paths—this is the secondary place. The single room in a quiet temple is the contemplation of entering emptiness from provisionality. A temple is fundamentally a bustling residence for the multitude; being able to settle peacefully in a single room is the lowest place.