大方廣佛華嚴經疏 46.29

46.29

第二順忍，釋中有四重止觀：一創修止觀，謂止思一境，觀觀事理。二漸次止觀，謂止安事境，順其理故，名平等無違；觀達事理，名隨順了知。偈云「法有亦順知，法無亦順知」故。三純熟止觀，謂止惑不生，名令心清淨。觀徹前境，為正住修習。四契合止觀，寂冥理境，名為趣入。智顯於心，故云成就。上四皆止觀俱行，如是方為真實順忍。

Regarding the second, the conforming tolerance (anulomikī kṣānti), the explanation contains four layers of calming and insight (śamatha-vipaśyanā): First, initial cultivation of calming and insight, meaning that calming concentrates upon a single object while insight observes phenomena and noumenon. Second, gradual calming and insight, meaning that calming rests upon phenomenal objects in accordance with their noumenon, which is called being 'equal and uncontradicted'; insight thoroughly penetrates phenomena and noumenon, which is called 'conforming and fully knowing,' as the verse states: 'When phenomena exist, one also conforms and knows; when phenomena do not exist, one also conforms and knows.' Third, mature calming and insight, meaning that calming prevents delusions from arising, which is called 'causing the mind to be pure'; insight penetrates the preceding objects, which constitutes 'correctly abiding and cultivating.' Fourth, unified calming and insight: quiescence merging with the objective realm of noumenon is called 'entering'; wisdom becoming manifest in the mind is why it says 'accomplished.' The above four all involve the concurrent practice of calming and insight; only thus is it true conforming tolerance.