教觀綱宗 1.34

1.34

觀行即者，一、五停心，二、別相念，三、總相念，外凡資糧位也。五停心者，一、多貪眾生不淨觀，二、多瞋眾生慈悲觀，三、多散眾生數息觀，四、愚癡眾生因緣觀，五、多障眾生念佛觀。以此五法為方便，調停其心，令堪修念處，故名停心也。別相念者，一、觀身不淨，二、觀受是苦，三、觀心無常，四、觀法無我。對治依於五蘊所起四倒也。總相念者，觀身不淨，受、心、法亦皆不淨；觀受是苦，心、法、身亦皆苦；觀心無常，法、身、受亦皆無常；觀法無我，身、受、心亦皆無我也。

Identity in contemplation practice comprises: first, the fivefold mental stabilization; second, contemplation of specific characteristics; third, contemplation of general characteristics. These are the stages of provisions for outer ordinary persons. The fivefold mental stabilization consists of: first, the contemplation of impurity for sentient beings with excessive greed; second, the contemplation of loving-kindness and compassion for sentient beings with excessive anger; third, the contemplation of counting the breath for sentient beings with excessive distraction; fourth, the contemplation of causes and conditions for foolish sentient beings; fifth, the contemplation of mindfulness of the Buddha for sentient beings with many hindrances. Using these five methods as expedients to soothe and steady the mind so that it becomes capable of practicing the foundations of mindfulness is called mental stabilization. The contemplation of specific characteristics consists of: first, contemplating the body as impure; second, contemplating feelings as suffering; third, contemplating the mind as impermanent; fourth, contemplating dharmas as without self. These counter the four inversions that arise in reliance on the five aggregates. The contemplation of general characteristics consists of: contemplating the body as impure, and feelings, mind, and dharmas as likewise all impure; contemplating feelings as suffering, and mind, dharmas, and body as likewise all suffering; contemplating the mind as impermanent, and dharmas, body, and feelings as likewise all impermanent; contemplating dharmas as without self, and body, feelings, and mind as likewise all without self.