[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) › [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814) › 5.67 # 大乘起信論廣釋卷第三．四．五 5.67 大乘起信論廣釋卷第三．四．五 5.67 - **Language:** Classical Chinese ### [5.67](https://indike.org/pramana/in.bauddha.taisho.2814.5.67) 論。若修止者至端坐正意　釋曰。次下第二廣明止觀。於中有二。先明別修。後顯雙運。別中有二。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。五示止利益。初中有二。初明勝入能人。後顯障者不能。前中又二。初靜息心修止方便。後止成得定除障不退。前中又二。初明修止具緣。後明修止次第。此具緣也。住靜處者。是修止緣。具而言之。有五種緣。一閑居靜處。若住聚落示喧動故。二者持戒清淨。尸羅不淨定不現故。三衣食具足。謂假道□成道體故。四善知識。由因示道方能行故。五息諸緣務。止外攀緣安內心故。今略舉初之住靜處。言端坐者。是顯調身。身若僵仆或彼働側前復依倚左右憑附既生懈怠。後引昏沈。故端其身結加趺坐。故瑜伽說。由五因緣。一身攝設發輕安故。二能經久時不疲□故。三顯不共法。外道無故。四顯端嚴相。見者敬故。五佛佛弟子共開許故。言正意者。是顯調心。末世行人正行者少。苟求名利現寂靜偽心現不正。得定無由。離此邪求故。云正者。令觀心與理相應。自度度他名正意也。亦即瑜伽。端身正行謂策舉身令其端直調正。其心令離諂詐。策身則無由惛沈。離詐即外不散動。平等離相方入定門。 > The treatise says: "If one cultivates cessation..." up to "sitting upright with correct intention." > The commentary says: Next below is the second \[part\], extensively explaining cessation and contemplation. In this there are two: first explaining their separate cultivation, and then showing their simultaneous operation. Within the separate \[cultivation\] there are two: first cessation, then contemplation. Within cessation there are five: first, the method of cultivating cessation; second, showing the superior power of cessation; third, distinguishing demonic matters regarding cessation; fourth, discriminating the true and false in cessation; fifth, showing the benefits of cessation. In the first there are two: first explaining the superior person who is able to enter, and then showing that those with obstacles cannot. In the former there are also two: first, the expedients of cultivating cessation by quieting the mind; second, accomplishing cessation, attaining concentration, eliminating obstacles, and not retreating. In the former there are also two: first, clarifying the complete conditions for cultivating cessation; second, clarifying the stages of cultivating cessation. This is the complete conditions. "Dwelling in a quiet place" is the condition for cultivating cessation. Spoken in full, there are five kinds of conditions: first, dwelling quietly in an unfrequented place, for if one lives in a village it displays noise and movement; second, purity in upholding the precepts, for if śīla is impure, concentration does not appear; third, sufficiency in clothing and food, because one relies on the requisites to accomplish the substance of the path; fourth, good spiritual friends (kalyāṇamitra), because by their showing the path one is able to practice; fifth, putting an end to all business and duties, because by halting external grasping one settles the mind within. Now the text briefly presents the first, dwelling in a quiet place. "Sitting upright" shows regulating the body. If the body is prostrate or leaning sideways, or leaning forward, backward, left, or right, then indolence arises, and torpor is subsequently induced; therefore, one straightens the body and sits in the full lotus posture. Thus the Yogācāra says that by five causes: first, the body is gathered and light ease is generated; second, one can endure for a long time without fatigue; third, it displays an uncommon dharma, for non-Buddhists lack it; fourth, it displays a dignified appearance, so that those who see it feel respect; fifth, it is mutually permitted by the buddhas and the disciples of the buddhas. "With correct intention" shows regulating the mind. Practitioners in the degenerate age who practice correctly are few; greedily seeking fame and profit, they make a false show of tranquility with an intention that is actually improper, so there is no way to attain concentration. Free from this false seeking, it is called "correct"; causing the contemplative mind to accord with the principle, saving oneself and saving others, is called "correct intention." This is also as in the Yogācāra: "upright body and correct action" means raising the body to make it upright and straight, and regulating and correcting the mind to free it from flattery and deceit. Raising the body prevents torpor; being free from deceit prevents external scattering and distraction. Only when one is balanced and free from characteristics does one enter the gate of concentration. > — English (machine translation) (machine translation) - [Previous: 5.66](https://indike.org/pramana/in.bauddha.taisho.2814.5.66) - [Next: 5.68](https://indike.org/pramana/in.bauddha.taisho.2814.5.68) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2814.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.5.67) — 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 - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.185) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.5.67](https://indike.org/pramana/in.bauddha.taisho.2814.5.67) · Pramāṇa