大乘起信論義記 3.424

3.424

言止一切境界相者，先由分別作諸外塵，今以覺慧唯識道理破外塵相；塵相既止，無所分別，故云止。此是方便也。順奢摩他等者，正顯止也。奢摩他，此翻云止，但今就方便存此方語，約正止，存梵言故也。毘婆舍那亦如是也。以雙現前時方正名止觀故，今但言隨順耳。

As for 'putting an end to all marks of sense-objects': previously, through discrimination, one produced various external objects; now, through awakening wisdom and the principle of representation-only, one shatters the marks of external objects. Once the marks of objects have ceased, there is nothing to discriminate; hence it is called 'calming.' This is an expedient means. 'Conforming to śamatha,' etc., directly shows calming. 'Śamatha' is translated here as 'calming'; here, with respect to the expedient means, this country's word is retained, while with respect to correct calming, the Sanskrit term is retained. The same applies to vipaśyanā. Because they are properly called calming and insight only when both appear simultaneously, here it merely speaks of 'conforming to' them.