大方廣佛華嚴經隨疏演義鈔 75.4

75.4

第二順忍。釋中皆用止觀者，既行順諸法，行中之要唯止與觀故。疏「止思一境」者，謂創修之時繫緣一境，不揀事理。經云「思惟」。疏「止安事境順其理故」者，謂前創修事理容別，今漸深入，故即事入玄。上之二止，皆通隨緣體真止中停止止也。二處之觀，並通空假，皆觀達觀也。疏「謂止惑不生」者，即止息止也，以妄息名止故。其「正住修習」者，即雙住空有中道不偏，故云正住。義通觀穿及與觀達，故云「觀徹前境」。疏「寂冥理境」者，即不止止，謂既與理冥，非止非不止強名曰止。「智顯於心」者，即不觀觀，法界洞朗，非觀非不觀而強名曰觀耳。疏「上四皆止觀俱行」者，亦容有止觀別修，則未為真實順忍；若俱運者，方為真耳。

Second, the acquiescent patience (anulomikī-kṣānti). In the explanation, śamatha and vipaśyanā are used throughout because, since the practice accords with all dharmas, the essential aspects of practice consist solely of śamatha and vipaśyanā. Regarding the Commentary's statement: 'Calming and contemplating a single object': this means that at the beginning of cultivation, one binds conditions to a single object, without discriminating between phenomenal matters and principle. The sūtra calls this 'contemplation.' Regarding the Commentary's statement: 'Calming and resting in phenomenal objects so as to accord with their principle': this means that while initially cultivating, phenomenal matters and principle may admit of distinction, but now one gradually enters deeper, thereby entering the profound directly through the phenomenal. Both of the above two calmings fall under the calming of resting, within the calming that accords with conditions and realizes true reality. The contemplations in both places both encompass the empty and the provisional, and are both contemplations of penetrating discernment. Regarding the Commentary's statement: 'Meaning calming so that defilements do not arise': this is the calming of cessation, because cessation of delusion is called calming. Its 'correctly abiding and cultivating': this means dwelling equally in the Middle Way of both emptiness and existence without leaning to either side, hence it is called 'correctly abiding.' Its meaning extends to both penetrating contemplation and discernment contemplation; hence it says 'contemplation thoroughly penetrates the preceding object.' Regarding the Commentary's statement: 'Quiescent and merged with the realm of principle': this is the non-calming calming, meaning that since one is merged with principle, it is neither calming nor non-calming, and is only forcibly termed calming. 'Wisdom manifest in the mind': this is the non-contemplating contemplation; the dharmadhātu is thoroughly luminous, neither contemplating nor non-contemplating, and is only forcibly termed contemplation. Regarding the Commentary's statement: 'The above four all practice calming and contemplation together': it is also possible for calming and contemplation to be cultivated separately, but then it is not yet true acquiescent patience; only when both are exercised together does it become true.