大方廣佛華嚴經隨疏演義鈔 36.12

36.12

疏「如起信論止一切相乃至」等者，論云「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。」次論云「若行若住若臥若起，皆應止觀俱行。所謂雖念諸法，自性不生，而復即念因緣和合，善惡之業苦樂等報不失不壞。雖念因緣善惡業報，而亦即念性不可得。」釋曰：此中先止不礙觀、後觀不礙止，皆止約入理、觀約觀事。第一經中已廣引文兼辯大意，以疏對論文相可知。

Regarding the commentary's statement, "As the *Awakening of Faith* states: calming all characteristics, up to...", the treatise says: "How does one cultivate the gate of calming and contemplation? What is called 'calming' means calming all characteristics of cognitive objects, because it accords with the meaning of śamatha contemplation. What is called 'contemplation' means discerning the characteristics of arising and ceasing through causes and conditions, because it accords with the meaning of vipaśyanā contemplation. How does one accord? By gradually practicing these two meanings without departing from one another, so that both manifest together." Next, the treatise says: "Whether walking, standing, lying down, or rising, one should practice both calming and contemplation together. That is to say, although one is mindful that all dharmas do not arise of their own nature, one also simultaneously is mindful that, through the conjunction of causes and conditions, the wholesome and unwholesome karma and the fruit-retributions of suffering and pleasure are neither lost nor destroyed. Although one is mindful of the karmic retributions of wholesome and unwholesome causes and conditions, one also simultaneously is mindful that their nature cannot be attained." Explanation: Herein, first calming does not obstruct contemplation, and later contemplation does not obstruct calming; in both cases calming concerns entering principle and contemplation concerns contemplating phenomena. In the first fascicle [of the commentary], the text has already been cited at length along with a clarification of the main idea; comparing the commentary with the treatise text, the textual characteristics can be known.