[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813) › 2.185 # 大乘起信論略述 2.185 大乘起信論略述 2.185 - **Language:** Classical Chinese ### [2.185](https://indike.org/pramana/in.bauddha.taisho.2813.2.185) 論。若修止者端坐正意　述曰。次下第二廣明止觀。於中有二。先明別修。後顯雙運。別中有三。先止。後觀。止中有五。一修止方法。二顯止勝能。三辨止魔事。四簡止真偽。五欲止勸修。初中有二。初明勝人能入。後顯障者不能前中亦二。初託靜息心修止方便。後止成得定除障不退。前中又二。初明修止次第。此初也。住靜處者。修止緣也。具而言之。應有五緣。閑居靜處。持戒清淨。衣食具足。得善知識。息諸緣務。今略舉初云住靜處。言端坐者。是顯調身。身若却倚。或復低屈。及今傍側。既生懈慢。復引昏沈。故端其身結加趺坐。言正意者。是顯調心。末世行人正願者少邪求者多。苟求名利現寂靜儀。心既不止。無由得定。離此耶求故云正意。欲令其心與理相應。自度度他至無上道。名調心也。 > \[Treatise:\] If one cultivates calm, one should sit upright with correct mindfulness. \[Exposition:\] Next is the second \[major section\], explaining calm and insight in detail. Here there are two parts: first explaining separate cultivation, then clarifying dual operation. Within the separate \[cultivation\] there are three: first calm, then insight. Calm has five parts: 1. the method of cultivating calm; 2. clarifying the superior efficacy of calm; 3. identifying demonic events in calm; 4. distinguishing the genuine and false in calm; 5. praising calm and urging cultivation. The first has two: first clarifying that superior persons are able to enter; later showing that those with obstacles cannot. The first part also has two: first, the expedient of relying on quietude to rest the mind and cultivate calm; later, calm being accomplished, attaining samādhi, removing obstacles, and reaching non-retrogression. The first part further has two: first, clarifying the sequence of cultivating calm; this is the first. "Dwelling in a quiet place" is the condition for cultivating calm. Stated fully, there should be five conditions: dwelling idly in a quiet place; maintaining pure discipline; having sufficient clothing and food; obtaining good spiritual friends; and putting an end to all activities and duties. Here it briefly cites the first, stating "dwelling in a quiet place." "Sitting upright" indicates regulating the body: if the body leans back, bends forward, or tilts sideways, it generates laxity and arrogance, and also induces torpor; therefore, one makes the body upright and sits in the full lotus posture. "Correct mindfulness" indicates regulating the mind: among practitioners of the degenerate age, those with correct aspirations are few and those with perverse pursuits are many; merely seeking fame and gain, they present an exterior of quietude. Since the mind has not stopped, there is no way to attain samādhi; departing from these perverse pursuits is called "correct mindfulness." Wishing to make one's mind concord with the principle, liberating oneself and others to reach the unsurpassed path, is called "regulating the mind." > — English (machine translation) (machine translation) - [Previous: 2.184](https://indike.org/pramana/in.bauddha.taisho.2813.2.184) - [Next: 2.186](https://indike.org/pramana/in.bauddha.taisho.2813.2.186) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2813.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2813~en-mt.2.185) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.430) — Classical Chinese - [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814.5.67) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2813.2.185](https://indike.org/pramana/in.bauddha.taisho.2813.2.185) · Pramāṇa