首楞嚴義疏注經 4.425

4.425

初習名止，成就曰定。初習後成，俱名為湛。《起信》云「所言止者，謂止一切境界相，境界不生，見聞不起，漸澄漸伏，麁垢自遣。」《圓覺》云「以淨覺心取靜為行，由澄諸念，覺識煩動，淨慧發生，身心客塵從此永滅，便能內發寂靜輕安。由寂靜故，十方世界諸如來心於中顯現，如鏡中像，此方便者名奢摩他。」若能居一切時不起妄念，於諸妄心亦不息滅，住妄想境，不加了知，於無了知不辨真實，是則名為隨順覺性，得無生性為因地心。由是漸修，入證登極，成圓妙果。修之次第如天台圓頓止觀廣明。

Initial practice is called śamatha; accomplishment is called samādhi. Both the initial practice and subsequent accomplishment are called 'clarity'. The Awakening of Faith says: 'What is called śamatha means halting all marks of perceptual realms; when perceptual realms do not arise, seeing and hearing do not occur, gradually settling and subduing, so that coarse defilements are spontaneously dispelled.' The Sūtra of Perfect Enlightenment says: 'Taking the pure enlightened mind, one adopts quietude as one's practice. Due to clarifying all thoughts, one becomes aware of the turbulent agitation of consciousness; pure wisdom arises, and adventitious defilements of body and mind are forever extinguished from this, whereupon one can internally generate tranquil pliancy. Because of tranquility, the minds of all tathāgatas of the worlds of the ten directions appear within it like images in a mirror; this skillful means is called śamatha.' If at all times one can avoid giving rise to deluded thoughts, nor extinguish those deluded minds, abide in realms of false thoughts without adding cognition, and within non-cognition not discern reality—this is called according with the enlightened nature, attaining the unarising nature as the mind on the causal ground. Cultivating gradually from this, one enters realisation, reaches the utmost, and accomplishes the perfect, wondrous fruit. The sequence of cultivation is explained in detail in Tiantai's Perfect and Sudden Śamatha and Vipaśyanā.