大乘起信論 修行信心分・四信五門・止觀門起
這一分是為還沒站穩的人寫的——論主自己說：「是中依未入正定眾生故，說修行信心。」
而它最具體的一段，是教人怎麼坐下來。
那五個不依
「若修止者，住於靜處端坐正意，不依氣息、不依形色、不依於空、不依地水火風，乃至不依見聞覺知。」
不依呼吸、不依形色、不依空、不依四大，乃至不依見聞覺知。
凡是可以拿來作所緣的，都不依。
連「除」也要除
「一切諸想隨念皆除，亦遣除想」
除掉諸想之後，連那個除想的想也一併遣掉。
理由：「以一切法本來無相，念念不生、念念不滅」
不要拿心打心
「亦不得隨心外念境界，後以心除心。」
不要先讓心跑出去攀境界，然後再用另一個心去對治它。
那心跑了怎麼辦？「心若馳散，即當攝來住於正念。」
而正念不是守住一個東西
「是正念者，當知唯心，無外境界。即復此心亦無自相，念念不可得」
唯心無外境；而這個心也沒有自相，念念不可得。
正念是知道沒有東西可守。
也不是只在坐上
「若從坐起去來進止有所施作，於一切時常念方便隨順觀察」
起身之後、走動之間、做事之時——一切時中。
「久習淳熟其心得住。以心住故漸漸猛利，隨順得入真如三昧」
而在坐下來之前，還有四件事
施：「所有財物隨力施與」——而目的先說「以自捨慳貪」，再說「令彼歡喜」。施首先是治自己的。
戒：「乃至小罪心生怖畏」；而「當護譏嫌」是為別人守的——「不令眾生妄起過罪故」。
忍：忍人之惱而「心不懷報」；還要忍利、衰、毀、譽、稱、譏、苦、樂——順的也要忍。
進：推力不是果報，是回頭看——「當念過去久遠已來，虛受一切身心大苦無有利益」苦是真受了，只是白受。
障礙來的時候
「或為世間事務種種牽纏，或為病苦所惱。」
不是什麼玄妙的魔障，就是事情太多、身體不好。
而方子最樸素：「晝夜六時禮拜諸佛，誠心懺悔、勸請、隨喜、迴向菩提，常不休廢」
一部處處講心性的論，在這裡開的是這樣一個方子。因為障礙來的時候，講道理不夠。
為什麼這一分要存在
有一種讀法說得極直白：「有信無行。則信不堅。不堅之信遇緣便退。」
前面十一段講的義理，讀了會信。但那個信是薄的。
五門不是信之外另加的功課，是把信變厚的辦法。
This part was written for people who have not yet found firm footing. The author says so himself: “This part speaks of practicing the mind of faith for sentient beings who have not yet entered the rightly settled group.”
Its most concrete passage teaches a person how to sit down.
Those Five Forms of Nondependence
“One who cultivates calming dwells in a quiet place, sits upright, and sets the mind correctly, depending neither on the breath, nor on forms, nor on empty space, nor on earth, water, fire, or wind, nor even on seeing, hearing, sensing, or knowing.”
Do not depend on the breath, on forms, on empty space, on the four elements, or even on seeing, hearing, sensing, and knowing.
Whatever might be taken as an object is not depended upon.
Even “Removing” Must Be Removed
“Remove every conception as soon as it arises with a thought, and also dismiss the conception of removing conceptions.”
After conceptions have been removed, the conception that removes them is dismissed as well.
The reason: “All dharmas are originally without marks, neither arising thought after thought nor ceasing thought after thought.”
Do Not Use the Mind to Strike the Mind
“Neither should one follow the mind outward to think of object-realms and then use the mind to eliminate the mind.”
Do not first allow the mind to run outward and grasp an object, then deploy another mind to suppress it.
What if the mind has already run off? “If the mind runs off and scatters, gather it back and make it abide in right mindfulness.”
Right Mindfulness Is Not Holding onto a Thing
“As for this right mindfulness, know that there is only mind and no external object-realm; and that this mind itself has no intrinsic mark and cannot be found in any thought.”
Only mind, no external object; and this mind itself has no intrinsic mark and cannot be found in any thought.
Right mindfulness is knowing that there is no thing to hold.
Nor Is It Confined to the Seat
“On rising from sitting, whether going, coming, advancing, stopping, or engaging in any activity, constantly remain mindful of skillful means and observe in accord with them at all times.”
After rising, while walking, amid whatever one is doing—at all times.
“With long practice fully matured, the mind comes to abide. Because the mind abides, it gradually becomes keen and powerful; following in accord, one attains entry into the samādhi of suchness.”
Four Gates Come before Sitting Down
Giving: “Give that person possessions according to your ability”—and the purpose first says “to relinquish your own stinginess and greed,” only then “to bring the other person joy.” Giving begins by treating oneself.
The precepts: “Even the smallest offense should give rise to apprehension”; and guarding against reproach is done for others—“so that sentient beings do not thereby deludedly give rise to faults and offenses.”
Forbearance: endure another’s harm “without harboring retaliation in the mind”; also endure gain, loss, defamation, honor, praise, ridicule, suffering, and pleasure. Favorable conditions too must be endured.
Vigor: the motive force is not a promised reward but a look backward—“Be mindful that throughout the distant past you have vainly undergone every great suffering of body and mind without benefit.” The suffering was genuinely borne; it was simply borne for nothing.
When Obstacles Arrive
One may be “entangled in all manner of worldly affairs, or afflicted by illness and suffering.”
No mysterious demonic obstacle is required. Sometimes there are simply too many things to do, or the body is unwell.
The prescription is plain: “Throughout the six periods of day and night, pay homage to the buddhas, sincerely repent, entreat, rejoice, and dedicate the merit to bodhi, never pausing or abandoning these practices.”
A treatise that speaks everywhere of the nature of mind gives this kind of prescription here. When obstacles arrive, understanding the doctrine is not enough.
Why This Part Has to Exist
One old reading puts it without qualification: “If there is faith without practice, the faith is not firm. Faith that is not firm regresses when it encounters conditions.”
The doctrine of the preceding eleven units can bring a person to faith. But that faith is thin.
The five gates are not assignments added outside faith. They are how faith acquires substance.
馬鳴菩薩造·梁西印度三藏法師真諦譯《大乘起信論》〈修行信心分・四信五門・止觀門起〉· 大正藏 T32n1666〔起 T32 0581c06〕。段／行首〔T32 …〕＝大正藏頁・欄・行錨。
〔T32 0581c06〕次說修行信心分。 是中依未入正定眾生故，說修行信心。何等信心？云何修行？略說信心有四種。云何為四？一者、信根本，所謂樂念真如法故。二者、信佛有無量功德，常念親近供養恭敬，發起善根，願求一切智故。三者、信法有大利益，常念修行諸波羅蜜故。四者、信僧能正修行自利利他，常樂親近諸菩薩眾，求學如實行故。 修行有五門，能成此信。云何為五？一者、施門，二者、戒門，三者、忍門，四者、進門，五者、止觀門。 云何修行施門？若見一切來求索者，所有財物隨力施與，以自捨慳貪令彼歡喜。若見厄難恐怖危逼，隨己堪任施與無畏。若有眾生來求法者，隨己能解方便為說。不應貪求名利恭敬，唯念自利利他迴向菩提故。云何修行戒門？所謂不殺、不盜、不婬、不兩舌、不惡口、不妄言、不綺語，遠離貪嫉、欺詐、諂曲、瞋恚、邪見。若出家者為折伏煩惱故，亦應遠離憒閙、常處寂靜，修習少欲知足頭陀等行。乃至小罪心生怖畏，慚愧改悔，不得輕於如來所制禁戒。當護譏嫌，不令眾生妄起過罪故。云何修行忍門？所謂應忍他人之惱，心不懷報；亦當忍於利、衰、毀、譽、稱、譏、苦、樂等法故。云何修行進門？所謂於諸善事心不懈退，立志堅強遠離怯弱。當念過去久遠已來，虛受一切身心大苦無有利益，是故應勤修諸功德，自利利他速離眾苦。 〔T32 0582a06〕復次，若人雖修行信心，以從先世來多有重罪惡業障故，為魔邪諸鬼之所惱亂，或為世間事務種種牽纏，或為病苦所惱。有如是等眾多障礙，是故應當勇猛精勤，晝夜六時禮拜諸佛，誠心懺悔、勸請、隨喜、迴向菩提，常不休廢，得免諸障、善根增長故。云何修行止觀門？所言止者，謂止一切境界相，隨順奢摩他觀義故。所言觀者，謂分別因緣生滅相，隨順毘鉢舍那觀義故。云何隨順？以此二義，漸漸修習不相捨離，雙現前故。若修止者，住於靜處端坐正意，不依氣息、不依形色、不依於空、不依地水火風，乃至不依見聞覺知。一切諸想隨念皆除，亦遣除想，以一切法本來無相，念念不生、念念不滅，亦不得隨心外念境界，後以心除心。心若馳散，即當攝來住於正念。是正念者，當知唯心，無外境界。即復此心亦無自相，念念不可得，若從坐起去來進止有所施作，於一切時常念方便隨順觀察，久習淳熟其心得住。以心住故漸漸猛利，隨順得入真如三昧，深伏煩惱信心增長，速成不退。唯除疑惑、不信、誹謗、重罪、業障、我慢、懈怠，如是等人所不能入。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
馬鳴菩薩造·梁西印度三藏法師真諦譯《大乘起信論》，自「次說修行信心分」至「如是等人所不能入」。段首（…）＝大正藏頁·欄·行錨。
〔一·入第四分〕（0581c06）接著說第四分，修行信心分。
〔二·為誰而說〕（0581c07）這一分是依著還沒入正定聚的眾生而說修行信心。什麼樣的信心？怎麼修行？
〔三·信有四種〕（0581c08）簡略說，信心有四種。哪四種？
（0581c09）第一，信根本——就是樂於念真如之法。
（0581c09）第二，信佛有無量功德——常念親近、供養、恭敬，發起善根，願求一切智。
（0581c11）第三，信法有大利益——常念修行諸波羅蜜。
（0581c12）第四，信僧能正修行自利利他——常樂親近諸菩薩眾，求學如實之行。
〔四·修行有五門〕（0581c14）修行有五門，能成就這個信。哪五門？第一是施門，第二是戒門，第三是忍門，第四是進門，第五是止觀門。
〔五·施門〕（0581c17）怎麼修行施門？若見到一切前來求索的人，所有財物隨自己的力量施給他，藉此捨掉自己的慳貪、令他歡喜。
（0581c19）若見到有人遭厄難、恐怖危逼，隨自己所能施給他無畏。
（0581c20）若有眾生前來求法，隨自己所能理解的，方便為他說。
（0581c21）不應貪求名利恭敬，唯念自利利他而迴向菩提。
〔六·戒門〕（0581c22）怎麼修行戒門？就是不殺、不盜、不婬、不兩舌、不惡口、不妄言、不綺語，遠離貪嫉、欺詐、諂曲、瞋恚、邪見。
（0581c25）若是出家的人，為了折伏煩惱，也應遠離喧鬧、常處寂靜，修習少欲知足、頭陀等行。
（0581c26）乃至小罪也心生怖畏，慚愧改悔，不得輕忽如來所制的禁戒。
（0581c28）應當防護譏嫌，不令眾生因此妄起過罪。
〔七·忍門〕（0581c29）怎麼修行忍門？就是應當忍受他人的惱害，心中不懷報復；也應當忍於利、衰、毀、譽、稱、譏、苦、樂這些法。
〔八·進門〕（0582a01）怎麼修行進門？就是對於諸善事心不懈怠退轉，立志堅強、遠離怯弱。
（0582a03）應當念及過去久遠以來，白白受了一切身心的大苦而毫無利益；所以應當勤修諸功德，自利利他，速離眾苦。
〔九·障礙與懺悔〕（0582a06）再者，若有人雖然修行信心，但因為從先世以來多有重罪惡業之障，被魔邪諸鬼所惱亂，或被世間事務種種牽纏，或被病苦所惱。
（0582a09）有這樣種種的障礙，所以應當勇猛精勤，晝夜六時禮拜諸佛，誠心懺悔、勸請、隨喜、迴向菩提，常不休廢——得以免除諸障、善根增長。
〔十·止觀門：何謂止、何謂觀〕（0582a12）怎麼修行止觀門？
（0582a12）所說的「止」，是止息一切境界之相，隨順奢摩他觀的義。
（0582a13）所說的「觀」，是分別因緣生滅之相，隨順毘鉢舍那觀的義。
〔十一·怎麼隨順〕（0582a14）怎麼隨順？就是以這兩義漸漸修習、不相捨離，使二者雙雙現前。
〔十二·修止之法〕（0582a16）若修止的人：住在靜處，端坐正意，不依氣息、不依形色、不依於空、不依地水火風，乃至不依見聞覺知。
（0582a18）一切諸想隨著念頭生起就都除去，連那個「除想」的想也一併遣掉——因為一切法本來無相，念念不生、念念不滅。
（0582a20）也不得隨著心向外去念境界，然後又用心去除心。
（0582a21）心若馳散，就當攝它回來，住於正念。
〔十三·正念是什麼〕（0582a22）這個正念，應當知道唯是心，沒有外境界；而這個心也沒有自相，念念之中不可得。
〔十四·於一切時常念方便〕（0582a23）若從坐中起來，去、來、進、止有所作為，於一切時常念方便、隨順觀察；久習純熟，其心得住。
〔十五·得入真如三昧〕（0582a25）因為心住的緣故，漸漸猛利，隨順而得入真如三昧，深深降伏煩惱、信心增長，速成不退。
〔十六·所不能入者〕（0582a27）唯除疑惑、不信、誹謗、重罪、業障、我慢、懈怠——像這樣的人，是不能入的。
Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Next is spoken the part on practicing the mind of faith” to “people such as these are unable to enter.” The figures at the head of each segment give the Taishō page, register, and line.
〔1 · Entering the fourth part〕（0581c06）Next is spoken the fourth part, the part on practicing the mind of faith.
〔2 · For whom it is spoken〕（0581c07）This part speaks of practicing the mind of faith for sentient beings who have not yet entered the rightly settled group. What kinds of faith? How are they practiced?
〔3 · Faith has four kinds〕（0581c08）Briefly stated, faith has four kinds. Which four?
（0581c09）First, faith in the root—that is, delighting in being mindful of the dharma of suchness.
（0581c09）Second, faith that the Buddha possesses immeasurable qualities—constantly being mindful of drawing near, making offerings, and paying reverence; arousing wholesome roots; and vowing to seek all-wisdom.
（0581c11）Third, faith that the Dharma brings great benefit—constantly being mindful of practicing the pāramitā.
（0581c12）Fourth, faith that the Sangha can practice rightly for the benefit of self and others—constantly delighting in drawing near communities of bodhisattvas and seeking to learn practice in accord with reality.
〔4 · Practice has five gates〕（0581c14）Practice has five gates capable of accomplishing this faith. Which five? First, the gate of giving; second, the gate of the precepts; third, the gate of forbearance; fourth, the gate of vigor; fifth, the gate of calming and contemplation.
〔5 · The gate of giving〕（0581c17）How is the gate of giving practiced? On seeing anyone who comes seeking help, give that person possessions according to your ability, thereby relinquishing your own stinginess and greed and bringing the other person joy.
（0581c19）On seeing someone in hardship, fear, or pressing danger, give that person freedom from fear according to what you are able to do.
（0581c20）If a sentient being comes seeking the Dharma, explain it through skillful means according to what you yourself understand.
（0581c21）Do not greedily seek fame, profit, or reverence. Be mindful only of benefiting self and others, and dedicate that benefit to bodhi.
〔6 · The gate of the precepts〕（0581c22）How is the gate of the precepts practiced? Do not kill, steal, engage in sexual misconduct, speak divisively, speak harshly, speak falsely, or speak frivolously. Keep far from greed and jealousy, deceit, flattery, anger, and deviant views.
（0581c25）Those who have left the household life should also keep far from clamor, dwell constantly in quiet places, and cultivate fewness of desires, contentment, dhūta practices, and the like, so as to subdue the afflictions.
（0581c26）Even the smallest offense should give rise to apprehension, shame, and remorse, followed by correction and repentance. Never make light of the prohibitive precepts established by the Tathāgata.
（0581c28）Guard against giving grounds for reproach, so that sentient beings do not thereby deludedly give rise to faults and offenses.
〔7 · The gate of forbearance〕（0581c29）How is the gate of forbearance practiced? Endure the harm caused by others without harboring retaliation in the mind. Also endure the eight conditions of gain, loss, defamation, honor, praise, ridicule, suffering, and pleasure.
〔8 · The gate of vigor〕（0582a01）How is the gate of vigor practiced? Do not allow the mind to grow indolent or regress in any wholesome undertaking. Set the aspiration firmly and keep far from timidity.
（0582a03）Be mindful that throughout the distant past you have vainly undergone every great suffering of body and mind without benefit. Therefore diligently cultivate all merits, benefit self and others, and swiftly depart from every suffering.
〔9 · Obstacles and repentance〕（0582a06）Further, even when someone practices the mind of faith, the obstruction of grave offenses and unwholesome karma accumulated in former lives may be great. Such a person may be troubled and confused by Māra, deviant spirits, and ghosts; entangled in all manner of worldly affairs; or afflicted by illness and suffering.
（0582a09）Because there are obstacles of these various kinds, one should act with courage, vigor, and diligence: throughout the six periods of day and night, pay homage to the buddhas, sincerely repent, entreat, rejoice, and dedicate the merit to bodhi, never pausing or abandoning these practices. In this way obstacles can be removed and wholesome roots increased.
〔10 · The gate of calming and contemplation: What is calming, and what is contemplation?〕（0582a12）How is the gate of calming and contemplation practiced?
（0582a12）What is called calming means bringing every mark of an object-realm to rest, in accord with the meaning of śamatha contemplation.
（0582a13）What is called contemplation means discerning the marks of arising and ceasing through causes and conditions, in accord with the meaning of vipaśyanā contemplation.
〔11 · How are they brought into accord?〕（0582a14）How are they brought into accord? Gradually cultivate these two meanings without abandoning either, so that both are present together.
〔12 · The method of cultivating calming〕（0582a16）One who cultivates calming dwells in a quiet place, sits upright, and sets the mind correctly, depending neither on the breath, nor on forms, nor on empty space, nor on earth, water, fire, or wind, nor even on seeing, hearing, sensing, or knowing.
（0582a18）Remove every conception as soon as it arises with a thought, and also dismiss the conception of removing conceptions—because all dharmas are originally without marks, neither arising thought after thought nor ceasing thought after thought.
（0582a20）Neither should one follow the mind outward to think of object-realms and then use the mind to eliminate the mind.
（0582a21）If the mind runs off and scatters, gather it back and make it abide in right mindfulness.
〔13 · What is right mindfulness?〕（0582a22）As for this right mindfulness, know that there is only mind and no external object-realm; and that this mind itself has no intrinsic mark and cannot be found in any thought.
〔14 · Constant mindfulness of skillful means at all times〕（0582a23）On rising from sitting, whether going, coming, advancing, stopping, or engaging in any activity, constantly remain mindful of skillful means and observe in accord with them at all times. With long practice fully matured, the mind comes to abide.
〔15 · Entering the samādhi of suchness〕（0582a25）Because the mind abides, it gradually becomes keen and powerful; following in accord, one attains entry into the samādhi of suchness, deeply subdues the afflictions, increases faith, and swiftly accomplishes non-retrogression.
〔16 · Those who cannot enter〕（0582a27）Only those with doubt, disbelief, slander, grave offenses, karmic hindrances, self-conceit, or indolence are excepted—people such as these are unable to enter.
前面三分——因緣、立義、解釋——說的都是是什麼。從這一分起，說的是怎麼做。
而論主開口第一句就把對象說清楚了：「是中依未入正定眾生故，說修行信心。」
——這一分是為還沒入正定聚的人說的。
分別發趣道相那一段說過：信成就者「入正定聚，畢竟不退」。而這一分要對付的，正是那個還沒到、還會退的階段。全論最貼身的一分，從這裡開始。
四種信，第一種不是三寶
「略說信心有四種。」而第一種很值得注意：
一、信根本——「所謂樂念真如法故。」
四信之首不是佛、不是法、不是僧，是真如。 論主把根本放在最前面，然後才是三寶：
二、信佛有無量功德——「常念親近供養恭敬，發起善根，願求一切智故。」
三、信法有大利益——「常念修行諸波羅蜜故。」
四、信僧能正修行自利利他——「常樂親近諸菩薩眾，求學如實行故。」
三寶各有其信的落點：信佛落在親近供養、信法落在修諸波羅蜜、信僧落在親近菩薩眾而求學如實行。每一條都不是情緒，是一個具體的動作。
而把真如放在三寶之前，是這部論的一貫：前面十一個單元說了那麼多，說的就是那個「根本」。信三寶而不信自身有真如，信就沒有根；信真如而不親近三寶，信就沒有路。
為什麼信要配上行
「修行有五門，能成此信。云何為五？一者、施門，二者、戒門，三者、忍門，四者、進門，五者、止觀門。」
為什麼信需要行來「成」？有一種讀法把理由說得極直白：
「有信無行。則信不堅。不堅之信遇緣便退。故修五行。以成四信之心。令不退也。」
——只有信而沒有行，信就不堅固；不堅固的信，遇到緣就退了。
這一句解釋了整分的存在理由。前面講了那麼多義理，一個人讀了會信；但那個信是薄的。五門不是信之外另加的功課，是把信變厚的辦法。
施門：三種施，一個底線
「云何修行施門？」論主列了三種：
- 見到來求索的人——「所有財物隨力施與」，目的是「以自捨慳貪令彼歡喜」。
- 見到人遭厄難恐怖——「隨己堪任施與無畏」。
- 有人來求法——「隨己能解方便為說」。
三種施都帶著同一個限制詞：隨力、隨己堪任、隨己能解。 論主沒有要人傾其所有，也沒有要人講自己不懂的法。
而底線只有一條：「不應貪求名利恭敬，唯念自利利他迴向菩提故。」
第一種施的目的寫得最有意思：不是幫助對方，是「以自捨慳貪令彼歡喜」——先說去掉自己的慳貪，再說令他歡喜。施在這裡首先是治自己的。
戒門：一份很具體的清單
「所謂不殺、不盜、不婬、不兩舌、不惡口、不妄言、不綺語，遠離貪嫉、欺詐、諂曲、瞋恚、邪見。」
前七條是身口之戒，後五條是意地之離。而論主對出家人另有一段：「為折伏煩惱故，亦應遠離憒閙、常處寂靜，修習少欲知足頭陀等行。」
接著兩句最值得記：
「乃至小罪心生怖畏，慚愧改悔，不得輕於如來所制禁戒。」——連小罪也心生怖畏。 不是要人惶恐，是說戒沒有『這條無所謂』的區域。
「當護譏嫌，不令眾生妄起過罪故。」——要防護別人的譏嫌。理由不是為自己的名聲，是不要讓眾生因為看見你而妄起過罪。這一條是為別人守的。
忍門：兩種忍
「所謂應忍他人之惱，心不懷報；亦當忍於利、衰、毀、譽、稱、譏、苦、樂等法故。」
第一種是忍人——被惱而不懷報復之心。第二種是忍法——忍那八件事。
八法之中，四順四逆：利、譽、稱、樂是順的，衰、毀、譏、苦是逆的。論主沒有只說忍逆——順的也要忍。 被稱讚時心動，與被譏毀時心動，是同一件事。
進門：一個很實在的推力
「所謂於諸善事心不懈退，立志堅強遠離怯弱。」
而論主給的推動力不是許諾果報，是回頭看：
「當念過去久遠已來，虛受一切身心大苦無有利益」
——想想過去那麼久以來，白白受了那麼多身心的大苦，一點利益也沒有。
「虛受」二字用得極重。 苦是真受了，只是白受。所以「應勤修諸功德，自利利他速離眾苦」。
障礙來了怎麼辦
四門說完，論主插了一段極體貼的話：
「若人雖修行信心，以從先世來多有重罪惡業障故，為魔邪諸鬼之所惱亂，或為世間事務種種牽纏，或為病苦所惱。」
三種障礙：魔邪鬼神的惱亂、世間事務的牽纏、病苦。中間那一條最日常——不是什麼玄妙的魔障，就是事情太多。我們今天大概最認得的就是這一條。
論主開的方子是一套定課：「是故應當勇猛精勤，晝夜六時禮拜諸佛，誠心懺悔、勸請、隨喜、迴向菩提，常不休廢」
禮拜、懺悔、勸請、隨喜、迴向——五件事，而關鍵在最後四個字：常不休廢。 效果是「得免諸障、善根增長」。
一部處處講心性的論，在這裡開的卻是最樸素的方子。因為障礙來的時候，講道理是不夠的。
止與觀，先立定義
第五門是止觀門，本段只到它的入口。
「所言止者，謂止一切境界相，隨順奢摩他觀義故。」 「所言觀者，謂分別因緣生滅相，隨順毘鉢舍那觀義故。」
止是止一切境界相，觀是分別因緣生滅相——一個收，一個看。
而論主立刻問：「云何隨順？」答：「以此二義，漸漸修習不相捨離，雙現前故。」
不相捨離、雙現前。 止與觀不是兩個階段，也不是兩種人各修一種；是兩件必須同時在的事。有一種讀法把這一節科為三：先止、次觀、後雙順——第三節不是附帶，是要點。
修止之法：一連串的「不依」
「若修止者，住於靜處端坐正意，不依氣息、不依形色、不依於空、不依地水火風，乃至不依見聞覺知。」
一連五個「不依」。 這一段是全論最具體的實修指示，而它的說法是一路否定：不依呼吸、不依形色、不依空、不依四大、乃至不依見聞覺知。
——凡是可以作為所緣的，都不依。
接著更細：「一切諸想隨念皆除，亦遣除想」除想，然後連那個除想的想也遣掉。理由是「一切法本來無相，念念不生、念念不滅」。
再接著堵住一個很容易犯的錯：「亦不得隨心外念境界，後以心除心。」——不要先讓心跑出去攀境界，然後再用另一個心去對治它。那是拿心打心。
那心跑了怎麼辦？「心若馳散，即當攝來住於正念。」
而正念是什麼？論主解釋得很嚴：「是正念者，當知唯心，無外境界。即復此心亦無自相，念念不可得」——唯心無外境；而這個心也沒有自相，念念不可得。
正念不是守住一個東西。是知道沒有東西可守。
這一句與心真如門那一段的「若離於念，名為得入」是同一件事落到座上的樣子。那裡說的是義，這裡說的是坐姿——而你會發現，論主給的實修法沒有一樣是新添的：不依所緣，是因為前面說過真如「離心緣相」；連除想也除，是因為說過「因言遣言」；不以心除心，是因為說過心「唯是一心」而無二。
一部論的實修法若與它的義理不同源，那是兩張皮；這裡是一張。
下座之後，與久習之效
「若從坐起去來進止有所施作，於一切時常念方便隨順觀察」
——不是只在坐上。 起身之後、走動之間、做事之時，一切時中都要「常念方便隨順觀察」。
「久習淳熟其心得住。以心住故漸漸猛利，隨順得入真如三昧，深伏煩惱信心增長，速成不退。」
久習 → 心住 → 漸漸猛利 → 得入真如三昧 → 深伏煩惱、信心增長 → 速成不退。
回到這一分的起點：這一分是為「未入正定眾生」說的，而這裡說「速成不退」——一分文字，首尾扣住。
而誰進不去
本段收在一句冷靜的話上：「唯除疑惑、不信、誹謗、重罪、業障、我慢、懈怠，如是等人所不能入。」
七種人進不去。而這七種裡，前三種（疑惑、不信、誹謗）是信上的問題，中間兩種（重罪、業障）是業上的問題，後兩種（我慢、懈怠）是心態上的問題。
論主沒有說這七種人沒救——前面才剛給了懺悔的方子。他只是說：帶著這些，這道門進不去。 而你若在這七項裡認出了自己的一兩樣，那不是判決，是知道下手處在哪裡。
承衍——注家如何讀這一段
上來是這一段自身的義。此下另以注家之眼旁照——注非論，只是同一樁事，換一個位置來看。
法藏《大乘起信論義記》釋五門何以能成四信，話說得極直白：「有信無行。則信不堅。不堅之信遇緣便退。故修五行。以成四信之心。令不退也。」——信與行的關係，一句話定住。上文所說五門是把信變厚的辦法，即出於此。
他科止觀門一節為二：先略明，後廣說；而略明之中又分三：「先止。次觀。後雙順。」——本單元所含的，正是這個「略明」；廣說在下一段。雙順自成一節，可見它不是止與觀之外的附帶。
四信與修止之法，他亦逐句牒釋而下。
元曉《起信論疏》於本段不重錄論文，是隨科而釋；兩本此段亦無相違之判可並錄。
而論自己那句「亦不得隨心外念境界，後以心除心」還立在那裡——它不需要注家，也不需要階位。
The first three parts—the occasion, setting up the meaning, and explication—have all spoken of what it is. Beginning with this part, the treatise speaks of what to do.
The author’s opening sentence identifies the audience at once: “This part speaks of practicing the mind of faith for sentient beings who have not yet entered the rightly settled group.”
It is addressed to people who have not yet entered the rightly settled group.
The passage on distinguishing the marks of setting out on the path said that one who accomplishes faith “enters the rightly settled group and ultimately does not regress.” This part addresses precisely the stage that has not arrived there and can still regress. The most immediately personal part of the treatise begins here.
Of the Four Kinds of Faith, the First Is Not the Three Jewels
“Briefly stated, faith has four kinds.” The first deserves particular notice:
First, faith in the root—“delighting in being mindful of the dharma of suchness.”
The first of the four kinds is not faith in the Buddha, the Dharma, or the Sangha. It is faith in suchness. The author places the root first, and only then turns to the Three Jewels:
Second, faith that the Buddha possesses immeasurable qualities—“constantly being mindful of drawing near, making offerings, and paying reverence; arousing wholesome roots; and vowing to seek all-wisdom.”
Third, faith that the Dharma brings great benefit—“constantly being mindful of practicing the pāramitā.”
Fourth, faith that the Sangha can practice rightly for the benefit of self and others—“constantly delighting in drawing near communities of bodhisattvas and seeking to learn practice in accord with reality.”
Each of the Three Jewels has a point at which its faith lands. Faith in the Buddha lands in drawing near and making offerings; faith in the Dharma in practicing the pāramitā; faith in the Sangha in drawing near communities of bodhisattvas and learning practice in accord with reality. None is merely an emotion. Each takes the form of a concrete movement.
Placing suchness before the Three Jewels is consistent with the whole treatise. The preceding eleven units have said so much in order to disclose this “root.” Faith in the Three Jewels without faith that suchness is present in oneself has no root; faith in suchness without drawing near the Three Jewels has no road.
Why Faith Must Be Joined to Practice
“Practice has five gates capable of accomplishing this faith. Which five? First, the gate of giving; second, the gate of the precepts; third, the gate of forbearance; fourth, the gate of vigor; fifth, the gate of calming and contemplation.”
Why does faith need practice in order to be “accomplished”? One old reading gives the reason with exceptional directness:
“If there is faith without practice, the faith is not firm. Faith that is not firm regresses when it encounters conditions. Therefore one practices through the five gates in order to accomplish the mind of the four kinds of faith and make it non-regressing.”
Faith without practice does not hold firm; when conditions change, it retreats.
This one sentence explains why the whole part exists. After reading all the doctrine above, a person may come to believe—but that faith is still thin. The five gates are not assignments added outside faith. They are how faith acquires substance.
The Gate of Giving: Three Gifts, One Limit
“How is the gate of giving practiced?” The author lists three forms:
- On seeing someone come seeking help, “give that person possessions according to your ability,” so as “to relinquish your own stinginess and greed and bring the other person joy.”
- On seeing someone in hardship and fear, “give that person freedom from fear according to what you are able to do.”
- When someone comes seeking the Dharma, “explain it through skillful means according to what you yourself understand.”
All three gifts come with the same kind of limiting phrase: according to your ability, according to what you can undertake, according to what you understand. The author does not tell people to give away everything, or to teach a Dharma they do not understand.
There is only one bottom line: “Do not greedily seek fame, profit, or reverence. Be mindful only of benefiting self and others, and dedicate that benefit to bodhi.”
The purpose of the first gift is phrased with unusual precision. It does not begin with helping the other person. It begins with “relinquishing your own stinginess and greed,” and only then speaks of “bringing the other person joy.” Giving is first a treatment for oneself.
The Gate of the Precepts: A Thoroughly Concrete List
“Do not kill, steal, engage in sexual misconduct, speak divisively, speak harshly, speak falsely, or speak frivolously. Keep far from greed and jealousy, deceit, flattery, anger, and deviant views.”
The first seven concern bodily and verbal discipline; the latter five concern what must be left behind in the mind. For those who have left the household life, the author adds another passage: “So as to subdue the afflictions, keep far from clamor, dwell constantly in quiet places, and cultivate fewness of desires, contentment, dhūta practices, and the like.”
The next two sentences are especially worth retaining.
“Even the smallest offense should give rise to apprehension, shame, and remorse, followed by correction and repentance. Never make light of the prohibitive precepts established by the Tathāgata.” Even the smallest offense gives rise to apprehension. This does not counsel constant panic. It says that the precepts contain no zone marked this one does not matter.
“Guard against giving grounds for reproach, so that sentient beings do not thereby deludedly give rise to faults and offenses.” One guards against reproach not to protect one’s own reputation, but so that another person does not fall into fault through what that person sees. This precept is kept for someone else.
The Gate of Forbearance: Two Kinds of Endurance
“Endure the harm caused by others without harboring retaliation in the mind. Also endure the conditions of gain, loss, defamation, honor, praise, ridicule, suffering, and pleasure.”
The first is endurance of people: receiving harm without holding a mind of retaliation. The second is endurance of conditions: those eight events.
Among the eight, four feel favorable and four adverse. Gain, honor, praise, and pleasure are favorable; loss, defamation, ridicule, and suffering are adverse. The author does not tell us to endure only adversity. Favorable conditions must also be endured. A mind moved by praise and a mind moved by ridicule are undergoing the same movement.
The Gate of Vigor: A Thoroughly Real Motive Force
“Do not allow the mind to grow indolent or regress in any wholesome undertaking. Set the aspiration firmly and keep far from timidity.”
The motive force the author gives is not a promised reward. It is a look backward:
“Be mindful that throughout the distant past you have vainly undergone every great suffering of body and mind without benefit.”
For so long, body and mind have borne great suffering, and none of it has brought benefit.
The word vainly carries the full weight. The suffering was genuinely borne; it was simply borne for nothing. Therefore one should “diligently cultivate all merits, benefit self and others, and swiftly depart from every suffering.”
What to Do When Obstacles Arrive
After the four gates, the author inserts a passage of considerable care:
“Even when someone practices the mind of faith, the obstruction of grave offenses and unwholesome karma accumulated in former lives may be great. Such a person may be troubled and confused by Māra, deviant spirits, and ghosts; entangled in all manner of worldly affairs; or afflicted by illness and suffering.”
Three obstacles are named: disturbance by Māra and spirits, entanglement in worldly affairs, and illness. The middle one is the most ordinary. No mysterious demonic obstacle is required; sometimes there are simply too many things to do. For many readers today, this may be the most recognizable of the three.
The prescription is a fixed course of practice: “Throughout the six periods of day and night, pay homage to the buddhas, sincerely repent, entreat, rejoice, and dedicate the merit to bodhi, never pausing or abandoning these practices.”
Paying homage, repenting, entreating, rejoicing, and dedicating—five acts, with the weight on the final phrase: never pausing or abandoning them. The result is that obstacles can be removed and wholesome roots increased.
A treatise that speaks everywhere of the nature of mind gives the plainest possible prescription here. When obstacles arrive, understanding the doctrine is not enough.
Calming and Contemplation: The Definitions Come First
The fifth gate is calming and contemplation. This unit reaches only its entrance.
“What is called calming means bringing every mark of an object-realm to rest, in accord with the meaning of śamatha contemplation.”
“What is called contemplation means discerning the marks of arising and ceasing through causes and conditions, in accord with the meaning of vipaśyanā contemplation.”
Calming is bringing every mark of an object-realm to rest. Contemplation is discerning marks that arise and cease through causes and conditions. One gathers; the other sees.
The author immediately asks, “How are they brought into accord?” The answer: “Gradually cultivate these two meanings without abandoning either, so that both are present together.”
Neither abandoning the other; both present together. Calming and contemplation are not two stages, nor are they alternatives for two kinds of person. Both must be there at once. One old reading divides this brief explanation into three: first calming, next contemplation, and last bringing both into accord. The third is not an appendix. It is the point.
The Method of Calming: One “Do Not Depend” after Another
“One who cultivates calming dwells in a quiet place, sits upright, and sets the mind correctly, depending neither on the breath, nor on forms, nor on empty space, nor on earth, water, fire, or wind, nor even on seeing, hearing, sensing, or knowing.”
Five successive groups of nondependence. This is the most concrete meditation instruction in the whole treatise, and it proceeds entirely by negation: do not depend on the breath, on forms, on empty space, on the four elements, or even on seeing, hearing, sensing, and knowing.
Whatever might be taken as an object is not depended upon.
The instruction becomes finer: “Remove every conception as soon as it arises with a thought, and also dismiss the conception of removing conceptions.” Conceptions are removed, and then the conception that does the removing is removed as well. The reason is that “all dharmas are originally without marks, neither arising thought after thought nor ceasing thought after thought.”
The next sentence closes an easy escape: “Neither should one follow the mind outward to think of object-realms and then use the mind to eliminate the mind.” Do not first let the mind run outward and grasp an object, then send another mind to suppress it. That is the mind striking the mind.
What if the mind has already run off? “If the mind runs off and scatters, gather it back and make it abide in right mindfulness.”
What is right mindfulness? The author defines it strictly: “Know that there is only mind and no external object-realm; and that this mind itself has no intrinsic mark and cannot be found in any thought.” Only mind, no external object; and the mind itself has no intrinsic mark and cannot be found from thought to thought.
Right mindfulness is not holding onto a thing. It is knowing that there is no thing to hold.
This is the meaning of “when free from thought, it is called entry” from the earlier passage on the aspect of mind as suchness, brought down onto the meditation seat. There the doctrine was stated; here the posture is given. And none of the actual practice is newly appended to the teaching: one does not depend on an object because suchness has already been said to be “apart from the marks of mental objects”; even the conception that removes conceptions is removed because language was already said to be used “to dismiss language”; one does not use mind to eliminate mind because mind has already been said to be “the one mind” without a second.
If a treatise’s meditation practice and its doctrine arise from different sources, they are two separate skins. Here they are one.
After Rising from the Seat, and the Effect of Long Practice
“On rising from sitting, whether going, coming, advancing, stopping, or engaging in any activity, constantly remain mindful of skillful means and observe in accord with them at all times.”
The practice is not confined to the seat. After rising, while walking, and amid activity, one remains mindful of skillful means and observes in accord at all times.
“With long practice fully matured, the mind comes to abide. Because the mind abides, it gradually becomes keen and powerful; following in accord, one attains entry into the samādhi of suchness, deeply subdues the afflictions, increases faith, and swiftly accomplishes non-retrogression.”
Long practice → the mind abides → it becomes gradually keen and powerful → entry into the samādhi of suchness → deep subduing of the afflictions and increase of faith → swift accomplishment of non-retrogression.
This returns to the opening of the part: the part is spoken for “sentient beings who have not yet entered the rightly settled group,” and here it closes on “swiftly accomplishing non-retrogression.” Its beginning and end meet.
Who Cannot Enter?
The passage closes with a cool sentence: “Only those with doubt, disbelief, slander, grave offenses, karmic hindrances, self-conceit, or indolence are excepted—people such as these are unable to enter.”
Seven conditions prevent entry. The first three—doubt, disbelief, slander—concern faith. The middle two—grave offenses and karmic hindrances—concern karma. The final two—self-conceit and indolence—concern the disposition of mind.
The author does not say that such people are beyond help. Only a few lines above, he gave the practice of repentance. He says simply: while carrying these, one cannot pass through this gate. Recognizing one or two of them in oneself is not a sentence. It reveals the place where work can begin.
Carrying Forward—How the Commentators Read This Passage
The foregoing is the sense of this passage in itself. What follows lets the commentators’ eyes shine on it from the side—a commentary is not the treatise, only the same matter seen from another position.
Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle explains why the five gates can accomplish the four kinds of faith with complete directness: “If there is faith without practice, the faith is not firm. Faith that is not firm regresses when it encounters conditions. Therefore one practices through the five gates in order to accomplish the mind of the four kinds of faith and make it non-regressing.” The relation of faith and practice is fixed in one sentence. The account above of the five gates as the means by which faith acquires substance comes from here.
He divides the gate of calming and contemplation into two: first a brief clarification, then a full explanation. Within the brief clarification are three: “first calming, next contemplation, and last bringing both into accord.” What the present unit contains is precisely this brief clarification; the full explanation follows in the next passage. Bringing both into accord forms a division of its own, showing that it is not an afterthought appended to calming and contemplation.
He also takes up the four kinds of faith and the method of cultivating calming phrase by phrase.
Wonhyo’s Commentary does not repeat the words of the treatise in this passage, but explains them according to the outline; the two works offer no divergent judgment here for parallel recording.
And the treatise’s own sentence remains where it is without need of commentator or stage: “Neither should one follow the mind outward to think of object-realms and then use the mind to eliminate the mind.”
考據Apparatus
一、科判定位
本單元為全論十六單元之第十三，範圍〔T32 0581c06–0582a29〕，八百字。為第四分「修行信心分」之首段：所為之機（未入正定聚者）・四信・五門・施戒忍進四門・障礙與懺悔・止觀門之定義與修止之法（至真如三昧）。
單元名依實而訂：本段除四信五門與四門之外，尚含止觀門之定義及修止之法，故名不止於四信與施戒忍進。碑界未動——後端〔0582a29〕止於「如是等人所不能入」，次單元起於〔0582b01〕「復次，依如是三昧故」，皆論文自身之界。
法藏《大乘起信論義記》科止觀門云：「釋相中亦二初略明。後廣說。略中三。先止。次觀。後雙順。」〔T44n1846 0282c12〕——先止、次觀、後雙順，本段所含者即其「略明」一節。
二、異譯對勘
實叉難陀本此段之四信五門名目與本段不盡同形；本段之名不得逕搜彼本。二本此段之逐段對勘未備，誌之。
三、經論宗依
本段無逐字引經之句（已逐句查本單元）。「奢摩他」「毘鉢舍那」〔0582a12–a13〕為音寫之定名，論文未標其所出。
四、本段釋要
五門何以能成四信——本段之樞：《義記》牒「修行有五門能成此信」而釋：「初中言能成此信者。有信無行。則信不堅。不堅之信遇緣便退。故修五行。以成四信之心。令不退也。」〔T44n1846 0282a15〕
止觀門之科——《義記》：「釋相中亦二初略明。後廣說。略中三。先止。次觀。後雙順。」〔T44n1846 0282c12〕
四信之牒——《義記》牒「略說信心有四種云何為四」〔T44n1846 0282a02〕，隨文而釋。
修止之法之牒——《義記》牒「若修止者住於靜處端坐」〔T44n1846 0283a16〕，隨文而釋。
五、諸家異釋（分欄並錄）
| 鏡 | 逐字 | 錨 |
|---|---|---|
| 法藏《義記》（唐·釋五門成四信） | 「有信無行。則信不堅。不堅之信遇緣便退。」 | 〔T44n1846 0282a15〕 |
| 法藏《義記》（唐·科止觀門） | 「略中三。先止。次觀。後雙順。」 | 〔T44n1846 0282c12〕 |
元曉《疏》為科釋體，本段不重錄論文；本段無二家相違之判可並錄——已查 T44n1846、T44n1844 兩本。
六、術語
- 四信〔0581c08〕：信根本・信佛・信法・信僧。『四信』一詞論文無（論作「略說信心有四種」），為省稱；讀者面用之不得加「」。信根本即樂念真如法——四信之首不是三寶而是真如，誌之。
- 五門〔0581c14〕：施・戒・忍・進・止觀。論文自作「修行有五門」。
- 奢摩他・毘鉢舍那〔0582a12–a13〕：止與觀之音寫。本論此二名各一見。
- 真如三昧〔0582a26〕：本論首見於此；其廣說在次單元。
- 利、衰、毀、譽、稱、譏、苦、樂〔0582a01〕：忍門所忍之八法，論文逐字列。
- 頭陀〔0582a26 前·0581c26〕：戒門出家者所修。
七、譬喻·修辭
本段無譬喻——八百字全為行法之直說，無一譬。誌此，不代為本段造譬。
其修辭之特出者：四門皆以「云何修行」起問而後答，句式整齊；而止觀門之答獨長，且先立定義（止者何・觀者何）而後問「云何隨順」——與前四門之句式不同，是本段轉入實修之處。
八、徵引承衍
- 論內之前後相繫：四信之首「信根本，所謂樂念真如法故」〔0581c09〕承全論真如一義；五門之止觀門承因緣分第六因緣「為示修習止觀，對治凡夫二乘心過故」——論於因緣分所預告者，至此方展開。末後「唯除疑惑、不信、誹謗、重罪、業障、我慢、懈怠」與勸修利益分之誹謗果報相繫。
- 本叢書之內：奢摩他／毘鉢舍那之音寫與天台一系止觀諸帙可對讀，然名相體系各出其書；各繫其書，不相混計。
九、校本定位
本單元域〔0581c06–0582a29〕之異讀十八處——本帙異讀最密之單元，並錄不判（擇要列）：
| 錨 | 大正作 | 他本作 |
|---|---|---|
| 〔0581c07〕 | 定 | 定聚 |
| 〔0581c14〕 | 成 | 成就 |
| 〔0581c15〕 | 忍 | 忍辱 |
| 〔0581c24〕 | 邪 | 耶 |
| 〔0582a03〕 | 怯 | 性 |
| 〔0582a06〕 | 來 | 已來 |
| 〔0582a07〕 | 魔邪 | 耶 |
| 〔0582a14〕 | 鉢舍那 | 彼那舍・婆舍那 |
| 〔0582a17〕 | 息 | 息不依氣息 |
| 〔0582a20〕 | 相 | 想 |
| 〔0582a24〕 | 有所 | 所有・所 |
| 〔0582a25〕 | 淳 | 純 |
〔0582a14〕「毘鉢舍那」他本作『毘彼那舍』『毘婆舍那』——音寫三形並存，於本段最要之一詞；〔0582a20〕「一切法本來無相」之「相」他本作「想」，於修止之法相關。並錄不判。
本單元域內：缺字標記 0、私用區字 0、夾註 0。
I. Doctrinal-Outline Placement
This unit is the thirteenth of the sixteen units of the whole treatise, its range 〔T32 0581c06–0582a29〕, eight hundred characters. It is the opening passage of the fourth part, “the part on practicing the mind of faith”: those for whom it is spoken (people not yet in the rightly settled group); the four kinds of faith; the five gates; the four gates of giving, precepts, forbearance, and vigor; obstacles and repentance; and the definition of the gate of calming and contemplation together with the method of cultivating calming, through entry into the samādhi of suchness.
The name of the unit was determined from its actual contents. Beyond the four kinds of faith, the five gates, and the first four gates, this passage also contains the definition of the gate of calming and contemplation and the method of cultivating calming. Its name therefore does not stop at the four kinds of faith and the gates of giving, precepts, forbearance, and vigor. The boundary itself has not moved: the rear edge at 〔0582a29〕 ends with 「如是等人所不能入」—“people such as these are unable to enter”; the next unit begins at 〔0582b01〕 with 「復次，依如是三昧故」—“further, because of relying on this samādhi.” Both boundaries belong to the treatise’s own text.
Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle outlines the gate of calming and contemplation: 「釋相中亦二初略明。後廣說。略中三。先止。次觀。後雙順。」—“Within the explanation of its marks there are also two: first a brief clarification, and later a full explanation. Within the brief clarification there are three: first calming, next contemplation, and last bringing both into accord” 〔T44n1846 0282c12〕. First calming, next contemplation, then bringing both into accord: what this unit contains is precisely the “brief clarification.”
II. Cross-Recension Collation
The names of the four kinds of faith and the five gates in Śikṣānanda’s recension do not all take the same forms as in the present passage; the names used here may not simply be searched for in that recension. A passage-by-passage collation of the two recensions for this unit has not been prepared; this is recorded.
III. Scriptural and Treatise Basis
This passage contains no verbatim scriptural citation—every sentence in the unit has been checked. 「奢摩他」—śamatha and 「毘鉢舍那」—vipaśyanā 〔0582a12–a13〕 are established transcribed terms; the treatise does not identify the text from which they are drawn.
IV. Exegesis of the Passage (the word-by-word mirror, phrase by phrase)
Why the five gates can accomplish the four kinds of faith—the hinge of the passage. The Record of the Meaning takes up 「修行有五門能成此信」—“practice has five gates capable of accomplishing this faith” and explains: 「初中言能成此信者。有信無行。則信不堅。不堅之信遇緣便退。故修五行。以成四信之心。令不退也。」—“In the first, the words ‘capable of accomplishing this faith’ mean that if there is faith without practice, the faith is not firm. Faith that is not firm regresses when it encounters conditions. Therefore one cultivates the five gates of practice in order to accomplish the mind of the four kinds of faith and make it non-regressing” 〔T44n1846 0282a15〕.
The outline of the gate of calming and contemplation. The Record of the Meaning says: 「釋相中亦二初略明。後廣說。略中三。先止。次觀。後雙順。」—“Within the explanation of its marks there are also two: first a brief clarification, and later a full explanation. Within the brief clarification there are three: first calming, next contemplation, and last bringing both into accord” 〔T44n1846 0282c12〕.
Taking up the four kinds of faith. The Record of the Meaning takes up 「略說信心有四種云何為四」—“briefly stated, faith has four kinds; which four?” 〔T44n1846 0282a02〕 and explains the text as it proceeds.
Taking up the method of cultivating calming. The Record of the Meaning takes up 「若修止者住於靜處端坐」—“one who cultivates calming dwells in a quiet place and sits upright” 〔T44n1846 0283a16〕 and explains the text as it proceeds.
V. Divergent Readings of the Commentators (recorded side by side, without adjudication)
| Mirror | Word for word | Anchor |
|---|---|---|
| Fazang, Record of the Meaning (Tang; explaining how the five gates accomplish the four kinds of faith) | 「有信無行。則信不堅。不堅之信遇緣便退。」—“If there is faith without practice, the faith is not firm. Faith that is not firm regresses when it encounters conditions.” | 〔T44n1846 0282a15〕 |
| Fazang, Record of the Meaning (Tang; outlining the gate of calming and contemplation) | 「略中三。先止。次觀。後雙順。」—“Within the brief clarification there are three: first calming, next contemplation, and last bringing both into accord.” | 〔T44n1846 0282c12〕 |
Wonhyo’s Commentary is an outline-and-explanation commentary and does not repeat the treatise’s words in this passage. No divergent judgment between the two commentators is available here for parallel recording—T44n1846 and T44n1844 have both been checked.
VI. Terms (first occurrences in this passage)
- 四信—the four kinds of faith 〔0581c08〕: faith in the root, in the Buddha, in the Dharma, and in the Sangha. The expression 『四信』—“the four kinds of faith”—does not occur in the treatise (the treatise says 「略說信心有四種」—“briefly stated, faith has four kinds”); it is an abbreviated expression and may not be placed in quotation marks in the reader-facing layers. Faith in the root means delighting in being mindful of the dharma of suchness—the first of the four is not the Three Jewels but suchness; this is recorded.
- 五門—the five gates of practice 〔0581c14〕: giving, precepts, forbearance, vigor, and calming and contemplation. The treatise itself says 「修行有五門」—“practice has five gates.”
- 奢摩他・毘鉢舍那—śamatha · vipaśyanā 〔0582a12–a13〕: transcribed terms for calming and contemplation. Each appears once in this treatise.
- 真如三昧—the samādhi of suchness 〔0582a26〕: its first appearance in the treatise; its full explanation is in the next unit.
- 利、衰、毀、譽、稱、譏、苦、樂—gain, loss, defamation, honor, praise, ridicule, suffering, and pleasure 〔0582a01〕: the eight conditions to be endured in the gate of forbearance, listed word for word by the treatise.
- 頭陀—dhūta practices 〔0582a26 前·0581c26〕: cultivated by renunciants in the gate of the precepts.
VII. Simile and Rhetoric
This passage has no simile—all eight hundred characters directly state practices, without a single simile. This is recorded; no simile is manufactured on the passage’s behalf.
Its outstanding rhetorical feature is that each of the first four gates begins with the question 「云何修行」—“how is it practiced?” and then answers, creating a regular sentence form. The answer on the gate of calming and contemplation alone is longer: it first sets up definitions—what calming is and what contemplation is—and only then asks 「云何隨順」—“how are they brought into accord?” Its departure from the form of the first four gates marks the place where the passage turns into concrete cultivation.
VIII. Citation and Carrying Forward
- Connections before and after within the treatise: the first of the four kinds of faith, 「信根本，所謂樂念真如法故」—“faith in the root, that is, delighting in being mindful of the dharma of suchness” 〔0581c09〕, carries forward the treatise’s single meaning of suchness. The gate of calming and contemplation among the five gates carries forward the sixth occasion in the part on the occasion: 「為示修習止觀，對治凡夫二乘心過故」—“to show the cultivation of calming and contemplation, countering the faults in the minds of ordinary beings and those of the two vehicles.” What was announced in the part on the occasion is unfolded only here. The final list, 「唯除疑惑、不信、誹謗、重罪、業障、我慢、懈怠」—“only those with doubt, disbelief, slander, grave offenses, karmic hindrances, self-conceit, or indolence are excepted,” connects with the consequences of slander in the part exhorting to practice and its benefit.
- Within this series: the transcribed forms of śamatha and vipaśyanā may be read alongside the works on calming and contemplation in the Tiantai editions, but each system of terms belongs to its own book. Each is kept with its own book; their counts are not combined.
IX. Text-critical Placement
Within the range of this unit 〔0581c06–0582a29〕 there are eighteen variant readings—the unit with the greatest density of variant readings in this edition—recorded side by side without adjudication (selected readings follow):
| Anchor | Taishō | Other witnesses |
|---|---|---|
| 〔0581c07〕 | 定 | 定聚 |
| 〔0581c14〕 | 成 | 成就 |
| 〔0581c15〕 | 忍 | 忍辱 |
| 〔0581c24〕 | 邪 | 耶 |
| 〔0582a03〕 | 怯 | 性 |
| 〔0582a06〕 | 來 | 已來 |
| 〔0582a07〕 | 魔邪 | 耶 |
| 〔0582a14〕 | 鉢舍那 | 彼那舍・婆舍那 |
| 〔0582a17〕 | 息 | 息不依氣息 |
| 〔0582a20〕 | 相 | 想 |
| 〔0582a24〕 | 有所 | 所有・所 |
| 〔0582a25〕 | 淳 | 純 |
At 〔0582a14〕, 「毘鉢舍那」 has the variant forms 『毘彼那舍』 and 『毘婆舍那』—three transcribed forms coexist, making this one of the passage’s most important terms. At 〔0582a20〕, the 「相」 in 「一切法本來無相」—“all dharmas are originally without marks” is read by another witness as 「想」—“conception”; the reading concerns the method of cultivating calming. Both are recorded without adjudication.
Within the range of this unit: lacuna markers 0, private-use-area characters 0, interlinear notes 0.