---
title: "大乘義章 · 103 止觀捨義(一〇)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp78u0gmal704sg12yhr6"
---

### 止觀捨義八門分別釋名一　定體二　辨相三　制立四　修起次第五　約境分別六　就位分別七　就人分別八

> The Meaning of Calm Abiding, Insight, and Equanimity: Eight Ways of Analysis

第一釋名。止觀捨者。經中亦名定慧及捨。此乃修中之差別也。修義不同。一門說三。止者外國名奢摩他。此翻名止。守心住緣離於散動。故名為止。止心不亂故復名定。觀者外國名毘婆舍那。此翻名觀。於法推求簡擇名觀。觀達稱慧。捨者外國名憂畢叉。此翻名捨。行心平等捨離偏習。故名為捨此一門竟。

> First, explaining the names. In the scriptures, "stopping," "seeing," and "letting go" are also called concentration, wisdom, and equanimity. These are distinctions within cultivation. Though cultivation is one, it is spoken of as three. "Stopping" is called shamatha in other lands. Here it is translated as "stopping." Keeping the mind guarded and dwelling on an object, free from scattered movement—this is called stopping. Because the mind is stopped and not chaotic, it is also called concentration. "Seeing" is called vipashyana in other lands. Here it is translated as "seeing." Investigating and discerning dharmas is called seeing. Seeing with clear understanding is called wisdom. "Letting go" is called upeksha in other lands. Here it is translated as "letting go." When the mind in action is equanimous, letting go of biased habits—this is called letting go. <note>This one section is complete.</note>

次辨體性。唯依毘曇義釋有二。一就同時心法以論。止者正用定數為體。觀者或用觀數為體。或復用彼慧數為體。伺求之觀觀數為體。照法之觀慧數為體。捨者或用捨數為體。或用定慧二數為體。捨過之捨捨數為體。定慧平等捨離偏習。名之為捨。還即用彼定慧為體。二就前後修義分別。止者正用定行為體。定數為主。諸心心法相從住緣通名為止。觀者或用觀行為體。觀數為主。諸心心法相隨伺求通名為觀。或復用彼慧行為體。慧數為主。諸心心法相隨照境通名為觀。捨者或用捨行為體。捨數為主。諸心心法相隨捨過通名為捨。或用定慧二行為體。定慧兩數以為正主。諸心心法隨此定慧通名為捨。若依成實義釋亦二。一就同體同時法中隨義分別。一心體中住義名止。照義名觀。調停曰捨。不同毘曇諸數別體。二就前後修義分別。作意住緣名之為止。作止照境說名為觀。作意捨相方名為捨。通皆是心。無別主伴。大乘法中義別有三。一事識中修。二妄識中修。三真識中修。事識中修與毘曇同。心數別故。妄識中修麁同毘曇。細同成實。此云何知。如馬鳴說。第七識中麁細六重。根本四重心數無別。故同成實。末後兩重心與數別。共心相應。故同毘曇。真識中修義別有三。一就同時同體法中隨義別分。寂義名止。照義稱觀。離相名捨。二就同時同體法中異門相攝。止義為門。諸行隨之通名為止。觀義為門。諸行隨之齊名為觀。捨義為門。諸德隨之俱名為捨。三約修義前後別分。始心住法離妄名止。正見名觀。終證捨相故說為捨。體性如是。以此類餘諸行齊然此二門竟。

> Next, we distinguish their essential nature. According to the Abhidharma interpretation, there are two approaches. First, in terms of simultaneous mental factors: Shamatha (calm abiding) has the mental factor of concentration as its essence. Vipashyana (insight) may have the mental factor of observation as its essence, or it may have the mental factor of wisdom as its essence. When it is the insight that seeks and investigates, the factor of observation is its essence. When it is the insight that illuminates phenomena, the factor of wisdom is its essence. Upeksha (equanimity) may have the factor of equanimity as its essence, or it may have the two factors of concentration and wisdom as its essence. When it is the equanimity that discards faults, the factor of equanimity is its essence. When concentration and wisdom are balanced and one lets go of partial tendencies, this is called equanimity, and it takes those very concentration and wisdom as its essence. Second, in terms of sequential cultivation: Shamatha has the practice of concentration as its essence. The factor of concentration is primary, and all accompanying mental factors and mental events that dwell on the object are collectively called shamatha. Vipashyana may have the practice of observation as its essence. The factor of observation is primary, and all accompanying mental factors and mental events that seek and investigate are collectively called vipashyana. Or it may have the practice of wisdom as its essence. The factor of wisdom is primary, and all accompanying mental factors and mental events that illuminate the object are collectively called vipashyana. Upeksha may have the practice of equanimity as its essence. The factor of equanimity is primary, and all accompanying mental factors and mental events that let go of faults are collectively called upeksha. Or it may have the two practices of concentration and wisdom as its essence. The two factors of concentration and wisdom are the primary agents, and all accompanying mental factors and mental events that follow this concentration and wisdom are collectively called upeksha. According to the Satyasiddhi interpretation, there are also two approaches. First, in terms of simultaneous dharmas within one and the same essence, distinguished by meaning: within the single essence of mind, the aspect of dwelling is called shamatha, the aspect of illuminating is called vipashyana, and harmonizing and settling is called upeksha. This differs from the Abhidharma position where the factors have separate essences. Second, in terms of sequential cultivation: directing attention to dwell on an object is called shamatha. From that dwelling, illuminating the object is called vipashyana. The sign of letting go through attention is called upeksha. All of these are simply mind; there is no separate primary agent or accompanying factor. In the Mahayana teachings, there are three distinct approaches: first, cultivation within the phenomenal consciousness; second, cultivation within the deluded consciousness; third, cultivation within the true consciousness. Cultivation within the phenomenal consciousness is the same as the Abhidharma account, because mental factors are distinct. Cultivation within the deluded consciousness is coarsely similar to the Abhidharma and subtly similar to the Satyasiddhi. How do we know this? As Ashvaghosha explains: in the seventh consciousness there are six layers, coarse and subtle. In the four root layers, mind and mental factors are not distinct, so this accords with the Satyasiddhi. In the last two layers, mind and mental factors are distinct and arise in association with mind, so this accords with the Abhidharma. Cultivation within the true consciousness has three distinct approaches. First, within simultaneous dharmas of one and the same essence, distinguished by meaning: the aspect of stillness is called shamatha, the aspect of illumination is called vipashyana, and freedom from characteristics is called upeksha. Second, within simultaneous dharmas of one and the same essence, subsumed through different gateways: taking the meaning of shamatha as the gateway, all practices follow it and are all called shamatha. Taking the meaning of vipashyana as the gateway, all practices follow it and are all called vipashyana. Taking the meaning of upeksha as the gateway, all virtues follow it and are all called upeksha. Third, in terms of sequential cultivation: initially, the mind dwelling in the Dharma and free from delusion is called shamatha. Right view is called vipashyana. Finally realizing the characteristic of letting go is called upeksha. Such is their essential nature. By this, all other practices should be understood in the same way. <note>These two approaches are now complete.</note>

次辨其相。於中兩門。一通就諸行開合辨相。二別就諸行開合辨相。初通就諸行開合辨者。此之三行開合不定。總之唯一。謂聞思修三行之中修行所收。或分為二。謂止與觀。如地持說。於一切法不起妄想名之為止。知第一義離言自性及知世諦無量處法說以為觀。或分為三。謂止觀捨。此三猶前止觀所攝。止觀別修分為前二。止觀雙修合為後一。故有三種。或分為四。如地持說。一者修止。二者修觀。三者修習止觀。四者樂住止觀。此四猶前止觀及捨三行所攝。捨中分二。初為修習終為樂住。更無別行。所言止者。於事於義繫心安住。遠離一切虛偽輕躁及諸憶想。是名為止。事謂世諦。義謂真諦離輕躁者。息除事中輕亂心也。離憶想者。遠離理外分別想也。所言觀者。於事於義憶念選擇。名之為觀。修止觀者。於前止觀常修頓修。樂止觀者。於前止觀以久修故不勤方便。熾然不動。隨義廣分修乃無量。通就諸行開合如是。次就諸行別相論之。先就止行開合辨相如涅槃說。總唯一定。或分無二。一者世間八禪事定。二者出世合理之靜。或分為三。謂上中下。下謂凡夫人禪事定。中謂二乘合理之靜。上者所謂諸佛菩薩離妄真定。或分為四。一者退分。二者住分。三勝進分。四決定分。此決定分涅槃名為能作大益。義如下解。或分為五。所謂凡夫聲聞緣覺菩薩及佛所得三昧。又涅槃中更分五種。一無食三昧。所謂初禪。彼離揣食故曰無食。二無過三昧。亦是初禪。彼離欲惡故名無過。三身意清淨一心三昧。謂第二禪。離六識中覺觀之過名身意淨。內淨一處故曰一心。四因果俱樂。謂第三禪。彼樂勝故。五常念三昧。謂四禪乃至生非想。彼免三災絕於四受。離出入息定心不動。故曰常念。或分為六。謂五停心及觀生滅。五停如下。或分為七。謂須陀洹所得三昧。斯陀那含羅漢辟支菩薩及佛所得三昧。或分為八。於前七上加凡所得。又八解脫八禪定等亦得分八。並如下釋。亦得分九。謂九次第定。根本八禪及滅盡定。轉相趣入名九次第。或分為十。謂一切入。亦如下釋。廣則無量。次就慧行開合辨相。總唯一慧。或分為二。一是世間世俗等智。二是出世。謂無漏智亦得分三。一者般若。此翻名慧。二毘婆舍那。此翻名觀。三者闍那。此翻名智。此三何異經中兩釋。一約人以分。言般若者。一切眾生。一切凡夫同有慧數。故名般若。毘婆舍那一切聖人。此名聲聞緣覺為聖。彼能觀察苦無常等。故名為觀。言闍那者。諸佛菩薩。彼知一切諸法差別。故名為智。二隨境別。言般若者。是別想觀。別知世諦。毘婆舍那是總相觀。總知真諦。言闍那者。是破相觀。破離有無知一實諦。亦得分四。謂四無礙四諦觀等。亦得分五。謂法住智．泥洹智．願智．無諍智．邊際智等。廣如下釋。又復五種無量之智亦是五種。亦如下釋。亦得分六。謂知生死無常苦空無我不淨涅槃寂滅。亦得分七。所謂知法．知義．知時．知足．知自知眾．知尊卑．亦如下釋。或分為八。知生死法無常與苦．無我．不淨。知涅槃法常．樂．我．淨。亦得分九。知前八種及第一義。亦得分十。所謂十智義。如下釋。又復十力亦是十也。或分十一。所謂十智及如實知。亦如下釋。廣則無量。捨中有二。一定慧雙修。離於偏習名之為捨義如前二。更無別行。二住空捨相。名之為捨。義則不定。總唯一捨。或分為二。一生空觀。於人平等。二法空觀。於法平等。或分為三。謂三空觀。或分為四。謂四空觀。有法空．無法空．自法空．他法空．是其四也。廣如上釋。或分為五。謂空．無相．無願．無作及無起觀。如無量壽經中所說。於空理中無相可取名為無相。無願樂心說為無願。無果可為名為無作。無因可起故曰無起。或分為七。謂七空觀。亦如上釋。或分十一。觀十一空。如涅槃說。或分十八。如大品說。廣則無量。辨相如是此三門竟。

> Next, we distinguish their characteristics. Within this, there are two approaches: first, a general analysis of the characteristics of all practices in terms of their grouping and division; second, a specific analysis of the characteristics of all practices in terms of their grouping and division. First, regarding the general analysis of all practices in terms of grouping and division: these three practices are not fixed in their grouping. Taken together, they are simply one — namely, they are included within spiritual practice among the three practices of hearing, reflecting, and practicing. Or they may be divided into two — namely, calm abiding and insight. As the Sutra on the Stages of Yoga states: not giving rise to false imaginings regarding all phenomena is called calm abiding; knowing the ultimate truth beyond verbal expression and knowing the countless aspects of conventional truth is called insight. Or they may be divided into three — namely, calm abiding, insight, and equanimity. These three are still encompassed by the previous calm abiding and insight. Calm abiding and insight practiced separately are divided into the first two; calm abiding and insight practiced together are combined as the latter one. Thus there are three. Or they may be divided into four, as the Sutra on the Stages of Yoga states: first, cultivating calm abiding; second, cultivating insight; third, practicing calm abiding and insight together; fourth, dwelling joyfully in calm abiding and insight. These four are still encompassed by the previous three practices of calm abiding, insight, and equanimity. Within equanimity there are two divisions: the initial stage is practicing, and the final stage is joyful dwelling. There is no separate practice beyond this. What is called calm abiding? It is anchoring the mind on phenomena and on meaning, dwelling there, and being far removed from all falsity, restlessness, and all recollections and imaginings. This is called calm abiding. "Phenomena" refers to conventional truth. "Meaning" refers to ultimate truth. Being free from restlessness means calming and eliminating the scattered mind amid phenomena. Being free from recollections and imaginings means being far removed from discriminating thoughts beyond principle. What is called insight? Remembering and selecting regarding phenomena and meaning is called insight. "Practicing calm abiding and insight" means constantly practicing and simultaneously practicing the aforementioned calm abiding and insight. "Joyful dwelling in calm abiding and insight" means that because of long practice of the aforementioned calm abiding and insight, one no longer exerts effort and skillful means; it blazes forth and remains unmoved. When extensively analyzed according to meaning, the practices become immeasurable. This is how all practices are generally analyzed in terms of grouping and division. Next, regarding the specific characteristics of all practices: first, the characteristics of calm abiding are analyzed in terms of grouping and division, as the Nirvana Sutra states. Taken together, there is only one concentration. Or it may be divided into two: first, the eight meditative absorptions of the worldly realm, which are concentration on phenomena; second, the supramundane stillness that accords with principle. Or it may be divided into three: namely, superior, middling, and inferior. The inferior is the concentration on phenomena of ordinary people. The middling is the stillness according with principle of the two vehicles. The superior is the true concentration free from false imaginings of Buddhas and Bodhisattvas. Or it may be divided into four: first, the stage of regression; second, the stage of dwelling; third, the stage of supreme progress; fourth, the stage of certainty. This stage of certainty is called in the Nirvana Sutra "that which brings great benefit"; its meaning is explained below. Or it may be divided into five: namely, the samadhis attained by ordinary people, hearers, solitary realizers, Bodhisattvas, and Buddhas. Furthermore, the Nirvana Sutra divides them into five additional types: first, the samadhi without food — namely, the first meditative absorption, which is called "without food" because it is free from material food. Second, the samadhi without fault — also the first meditative absorption, which is called "without fault" because it is free from desire and evil. Third, the samadhi of bodily and mental purity and single-pointedness — namely, the second meditative absorption, which is called "bodily and mental purity" because it is free from the faults of applied and sustained attention within the six consciousnesses, and is called "single-pointedness" because of inner purity focused in one place. Fourth, the samadhi of joy in both cause and result — namely, the third meditative absorption, which is called this because its joy is supreme. Fifth, the samadhi of constant mindfulness — namely, from the fourth meditative absorption up to rebirth in Neither Perception nor Non-Perception, which is called "constant mindfulness" because it escapes the three disasters, transcends the four feelings, is free from in-breath and out-breath, and has a stable, unmoving mind. Or it may be divided into six: namely, the five contemplations for calming the mind and contemplation of arising and ceasing. The five contemplations are explained below. Or it may be divided into seven: namely, the samadhis attained by stream-enterers, once-returners, non-returners, arhats, solitary realizers, Bodhisattvas, and Buddhas. Or it may be divided into eight: adding to the previous seven the samadhi attained by ordinary people. Also, the eight liberations and eight meditative absorptions may be divided as eight. These are explained below. It may also be divided into nine: namely, the nine sequential meditative absorptions — the eight fundamental meditative absorptions plus the absorption of complete cessation. Entering them in succession is called the nine sequential absorptions. Or it may be divided into ten: namely, the ten totality absorptions. These are also explained below. Extensively, they are immeasurable. Next, the characteristics of the practice of wisdom are analyzed in terms of grouping and division. Taken together, there is only one wisdom. Or it may be divided into two: first, worldly conventional wisdom; second, supramundane wisdom, namely, uncontaminated wisdom. It may also be divided into three: first, prajna, translated as "wisdom"; second, vipashyana, translated as "insight"; third, jnana, translated as "knowledge." How do these three differ? There are two explanations in the scriptures. First, by way of persons: "Prajna" belongs to all sentient beings and all ordinary people, who all possess the mental factor of wisdom; hence it is called prajna. "Vipashyana" belongs to all noble ones — here hearers and solitary realizers are called noble ones — because they can observe suffering, impermanence, and so forth; hence it is called insight. "Jnana" belongs to Buddhas and Bodhisattvas, because they know the distinctions among all phenomena; hence it is called knowledge. Second, by way of objects: "Prajna" is specific-lakshana contemplation, specifically knowing conventional truth. "Vipashyana" is universal-lakshana contemplation, universally knowing ultimate truth. "Jnana" is the contemplation that demolishes characteristics, demolishing and transcending existence and nonexistence and knowing the one true reality. It may also be divided into four: namely, the four unhindered knowledges, the four truths contemplations, and so forth. It may also be divided into five: namely, the knowledge of the abiding of phenomena, the knowledge of nirvana, the knowledge of vows, the knowledge free from contention, the knowledge of the ultimate limit, and so forth. These are explained extensively below. Also, the five immeasurable knowledges are likewise five. These are also explained below. It may also be divided into six: namely, knowing birth-and-death as impermanent, suffering, empty, non-self, impure, and nirvana as quiescent and extinguished. It may also be divided into seven: namely, knowing phenomena, knowing meaning, knowing time, knowing contentment, knowing oneself, knowing the assembly, and knowing superior and inferior. These are also explained below. Or it may be divided into eight: knowing the phenomena of birth-and-death as impermanent, suffering, non-self, and impure; knowing the phenomena of nirvana as permanent, joyful, self, and pure. It may also be divided into nine: knowing the previous eight plus the ultimate truth. It may also be divided into ten: namely, the ten knowledges, whose meaning is explained below. Also, the ten powers are likewise ten. Or it may be divided into eleven: namely, the ten knowledges plus knowing according to reality. These are also explained below. Extensively, they are immeasurable. Within equanimity there are two: first, the joint cultivation of concentration and wisdom, being free from one-sided practice, is called equanimity; its meaning is as explained above. There is no separate practice beyond this. Second, dwelling in the characteristic of emptiness and equanimity is called equanimity; its meaning is not fixed. Taken together, there is only one equanimity. Or it may be divided into two: first, the contemplation of the emptiness of persons, being equal toward persons; second, the contemplation of the emptiness of phenomena, being equal toward phenomena. Or it may be divided into three: namely, the three emptiness contemplations. Or it may be divided into four: namely, the four emptiness contemplations — the emptiness of existent phenomena, the emptiness of nonexistent phenomena, the emptiness of self-phenomena, and the emptiness of other-phenomena; these are the four. These are explained extensively above. Or it may be divided into five: namely, emptiness, signlessness, wishlessness, non-activity, and non-arising contemplation. As stated in the Larger Sutra on Amitayus: within the principle of emptiness, nothing can be grasped as a sign, so it is called signlessness. With no longing in the mind, it is called wishlessness. With no result to be produced, it is called non-activity. With no cause to arise, it is called non-arising. Or it may be divided into seven: namely, the seven emptiness contemplations. These are also explained above. Or it may be divided into eleven: contemplating the eleven emptinesses, as the Nirvana Sutra states. Or it may be divided into eighteen, as the Mahaprajnaparamita Sutra states. Extensively, they are immeasurable. Such are the characteristics.<note>Here ends the three approaches.</note>

次辨制立。以何義故立此三行不增不減。解有八義。一行性不同。定數是止。慧數是觀。捨數為捨。二行相不同。住緣是止。知法是觀。調停是捨。三功能不同。止能息亂。觀能斷惑。捨能違治。四修時不同。如涅槃說。心慢修止。煩惱增強戒律羸損諸根不調。於善疑悔則宜修觀。定慧不等則須修捨。又經宣說。定慧平等則宜修捨。五行門不同。如涅槃說。彼空三昧名之為止。以心住空離分別故。無願三昧說之為觀。慧觀生死能斷捨故。無相三昧說為捨行。證入涅槃捨眾相故。六根依境不同。多門如後。今此且依一相論之。依事修止。如世八禪。住事中故。依法修觀。觀察諸法苦無常等名為觀。故依理修捨。證空平等捨眾相故。七隨人不同。多門如後。今此且依一相辨之。如涅槃說。聲聞緣覺定多慧少。菩薩之人慧多定少。諸佛如來定慧平等。說之為捨。八所為不同。如涅槃說。為三義故。所以修止。一為離煩惱依禪伏結。二莊嚴大智依禪發慧。三為得自在依禪發通。為三義故。所以修觀。一為觀生死果報過故依慧滅苦。二為增善法依慧離業。三為破煩惱依慧除惑。為三義故。所以修捨。一為調定慧其令平等。二為證空捨離有相。三為得中道故離有無。制立如是此四門竟。

> Next, we explain how these three practices are established. For what reason are these three practices established without addition or reduction? There are eight meanings. First, their natures differ. The faculty of concentration is "calm abiding." The faculty of wisdom is "insight." The faculty of equanimity is "letting go." Second, their characteristics differ. Dwelling on an object is calm abiding. Knowing phenomena is insight. Balancing is letting go. Third, their functions differ. Calm abiding can pacify distraction. Insight can cut through confusion. Letting go can counteract and remedy. Fourth, the time of practice differs. As the Nirvana Sutra says: when the mind is arrogant, practice calm abiding. When afflictions grow stronger, precepts decline, and the senses are untamed, and when one has doubts and regrets about what is wholesome, then one should practice insight. When concentration and wisdom are unequal, one must practice letting go. Also, as the sutras teach: when concentration and wisdom are equal, one should practice letting go. Fifth, their approaches differ. As the Nirvana Sutra says: the emptiness samadhi is called calm abiding, because the mind dwells in emptiness and is free from discrimination. The wishlessness samadhi is called insight, because wisdom contemplates birth-and-death and can cut through and abandon it. The signlessness samadhi is called the practice of letting go, because entering nirvana means letting go of all signs. Sixth, their roots and objects differ. There are many approaches, as explained later. Here we will discuss them based on a single characteristic. Practicing calm abiding based on things is like the eight meditative absorptions of the world, because one dwells among things. Practicing insight based on the Dharma means contemplating that all phenomena are suffering, impermanent, and so on — this is called insight. Practicing letting go based on principle means realizing emptiness and equality, and letting go of all signs. Seventh, they differ according to persons. There are many approaches, as explained later. Here we will discuss them based on a single characteristic. As the Nirvana Sutra says: for voice-hearers and solitary realizers, concentration is greater and wisdom is lesser. For bodhisattvas, wisdom is greater and concentration is lesser. For all buddhas and tathagatas, concentration and wisdom are equal — this is called letting go. Eighth, their purposes differ. As the Nirvana Sutra says: for three reasons, one practices calm abiding. First, to free oneself from afflictions by relying on meditative absorption to subdue the fetters. Second, to adorn great wisdom by relying on meditative absorption to bring forth wisdom. Third, to attain freedom by relying on meditative absorption to bring forth spiritual powers. For three reasons, one practices insight. First, to eliminate suffering by relying on wisdom, through seeing the faults of the fruits of birth-and-death. Second, to increase wholesome qualities by relying on wisdom to become free from karma. Third, to cut through confusion by relying on wisdom to eliminate afflictions. For three reasons, one practices letting go. First, to balance concentration and wisdom and make them equal. Second, to realize emptiness and let go of signs of existence. Third, to attain the middle way and therefore become free from existence and nonexistence. This is how they are established. <note>This concludes the four sections.</note>

次明修起次第之義。於中次第略有四階。一制發捨。二止舉捨。三止觀捨。四定慧捨。此之四門通釋是一。於中別分前之兩階行修方便。後二修成得法相應。前方便中有始有終。得法亦爾。故有四階。制發捨者。方便之始對治昏覺。昏謂昏睡。覺謂八種惡覺煩惱。言八覺者。所謂欲覺．恚．害．親里．國土．不死．族姓．輕。侮若有惡覺則便制之制心住於數息門等。昏則發之念身無常。三惡道苦。佛法欲滅。以此鞭心令去睡昏。昏覺俱離修心得中。是時名捨。止舉捨者。方便之終對治沈掉。沈謂沈沒。掉謂掉動。心志濁悶名之為沈。心數異緣說以為掉。掉則修止止心鼻端眉間足指。隨在何處。沈則修舉念身無常苦無我等。沈掉俱離修心得中。是時名捨。止觀捨者。得法之始所治有三。一對愛見以明修治。四住煩惱分為愛見。初一是見。後三是愛。於此門中修止治愛所謂世俗八禪方便。修觀治見所謂出世無漏方便。止觀雙修離於偏習。是時名捨。二對癡愛以明修治。五住煩惱分為癡愛。無明名癡。餘四名愛。於此門中修止治愛。修觀治癡。癡愛俱離。止觀雙修。是時名捨。三對癡妄以辨修治。直就無明住地之中有闇有妄。迷覆諸法名之為闇。妄有所取說以為妄。如地持說。如是如實凡愚不知是其闇也。起八妄想是其妄也。於此門中修止治妄。如地持中。佛為訕大迦旃延說。不依地等一切法想而修禪定。馬鳴論中亦同此說。離一切想名為修止。修觀對治癡闇之心。故地持云。於一切法不起妄想名之為止。知離言性及知無量世諦方便名之為觀。雙修離於偏習是時名捨。定慧捨者。得法之終更無別治。於前止觀所除煩惱究竟盡處所成行德為定慧捨。修起如是此五門竟。

次約境界分別三行。於中義別略有三階。一三法相對以辨三行。二兩行相對以辨三行。三歷就一法以辨三行。初就三法相對之中別有二門。第一約就事法及理以分三行。事者所謂陰界入等。依之修止。如世八禪。法者所謂苦無常等。依之修觀。理者所謂第一義空。依之修捨。捨離眾相。二約三諦以分三行。言三諦者。一是世諦謂法有相。二第一義諦謂法無相。三一實諦謂法非有非無之相。此三門中起修不定。從事入理依世修止。如世八禪。故依真修觀觀諸法空。從寂起用依真修止。離分別故。依世修觀觀諸法故。依一實諦修習捨行捨有無故。故地持中隨事取者名平等觀。隨如取者名平等心。等猶止也。捨離有無名第一捨。上來約就三境辨行。故約二境。言二境者。一世諦法。二真諦法。通而論之於此二中不起妄想通名為止。照見二諦俱名為觀。故地持中不起妄想說名為止。了知二諦同名為觀。止觀雙修調停名捨。於中別分起行各異。若就觀入依世修止依真修觀。若論起用依真修止依世修觀。止觀雙修調停名捨。次就一法以辨三行。隨於何法何事之中攝止安住即名為止。照察名觀。止觀調停名之為捨。約境如是此六門竟。

次就位論。位別有五。一外凡位。二內凡位。三見道四修道位。五無學位。通而論之一一位中皆具三行。於中別分進退有三。一義分別外凡位中修世八禪。名之為止。內凡位中學觀諦理。名之為觀。見道已上證理平等同名為捨。第二義者內凡位中安心諦理而未能見。說之為止。故見諦前名為定淨。見道位中始見諦理。名之為觀。修道已去定慧調停說名為捨。第三義者見道已前同名為止。見修二道照理名觀。無學位中得涅槃果捨離十相。故名為捨。位別如是此七門竟。

次就人論。人有五種。一是凡夫。二是聲聞。三是緣覺。四是菩薩。五是如來。通而論之人人皆具止觀及捨。於中別分略有三義。一凡夫之人修世八禪。但有止行。聲聞緣覺觀察四諦十二緣等。有其觀行。菩薩及佛證法平等。有其捨行。二凡夫有止。義如前釋。菩薩二乘同觀法性。有其觀行。佛證涅槃。有其捨行。三除凡夫直論賢聖。聲聞之人住寂名止。菩薩了知差別法界。名之為觀。佛得涅槃。有其捨行。止觀捨義辨之粗爾。