俱舍論疏 23.4

23.4

「論曰至修四念住」，此總釋修念住意。奢摩他者，此云止。毘鉢舍那，此云觀。《正理論》云「已修成止以為所依，為觀速成修四念住，非不得定者能如實見故。」詳其論意，五停心觀為止散動，偏修於止。爾時假想觀骨瑣等一相住心，名之為止。四念住觀取身、受、心、法差別之相，又於身中而取種種差別之相，除其四倒、生如實見，故名為觀。

[On the *Śāstra*’s:] “The treatise says … cultivates the four applications of mindfulness,” this generally explains the purpose of cultivating the applications of mindfulness. *Śamatha* is translated here as calming. *Vipaśyanā* is translated here as insight. The *Nyāyānusāra* says: “Having perfected the cultivation of calming as a basis, one cultivates the four applications of mindfulness in order to rapidly accomplish insight, for one who has not attained samādhi cannot see things as they truly are.” Examining the meaning of that treatise, the fivefold mental pacifications are intended to stop distraction, emphasizing the cultivation of calming. At that time, fixing the mind on a single characteristic by conceptualizing the skeleton and so forth is called calming. The contemplation of the four applications of mindfulness grasps the differentiated characteristics of body, feeling, mind, and dharmas, and further grasps various differentiated characteristics within the body, eliminating the four inversions and giving rise to vision as it truly is; hence it is called insight.