大乘起信論義記別記 1.29

1.29

第十六、「修止」中安心，內有二：初止內想慮心；二從「亦不得隨心」下，止外緣境心。前中三：初舉想令除，二止能除想，三順「法體」。初中二：初別止十一切處想；後「一切諸想」下，通止一切諸差別想。能除者，有二釋：一、所除緣止，故能除緣亦已。二、先除有想，後「亦遣除想」者，除無想也，以有無之念俱是想故。下文順法體中，以一切法無想者，無有之想也。「念念不生」等者，以無始已來未曾生等故。第二止外境心，內有二：初止外妄緣；二「是正念」下，示內真觀。前中二：初、舉非總制；二、「心若馳」下，示觀方便。何故爾者？外疑云：既不許心緣外境，又不許以心除心，未知耶其心馳散時，云何對治？釋云：攝令住正念。即云何是正念？釋云：唯心無境是也，是故不許緣緣外境。若爾，俱不緣外境，緣內心應得耶？釋云：亦不得也，故云即復此心無有自相可得也。故於此時，觀心無寄、分別也止滅，成於止行，修真如三昧耳。

Sixteenth: Calming the mind within "Cultivating Śamatha" has two parts: first, calming the internally conceiving and deliberating mind; second, from "one also must not follow the mind" down, calming the mind that externally conditions objects. Within the former [part], there are three: first, bringing up thoughts to cause their elimination; second, stopping the thoughts capable of eliminating; third, according with the "essence of dharmas." Within the first [part], there are two: first, specifically stopping the thoughts of the ten totalities (kṛtsnāyatana); second, from "all thoughts" down, generally stopping all differentiated thoughts. As for the capable of eliminating, there are two explanations: 1. Because the conditioned objects to be eliminated cease, the conditions capable of eliminating also terminate. 2. First eliminating thoughts of existence, and then "also dispatching the thought of elimination" means eliminating the thought of non-existence, because thoughts of existence and non-existence are both conceptions. In the passage below on according with the essence of dharmas, "because all dharmas are without thought" means without the thought of existence. "Thought to thought, not arising," and so forth means because from beginningless time they have never arisen and so forth. Second, calming the mind of external objects has two within it: first, stopping external false conditions; second, from "is right mindfulness" down, indicating internal true contemplation. Within the former [part], there are two: first, citing errors to forbid them generally; second, from "if the mind races" down, indicating the expedient means of contemplation. Why is it so? An external question asks: Since the mind is not permitted to condition external objects, nor is the mind permitted to eliminate the mind, one does not know: when the mind races and scatters, how does one remedy it? The explanation says: Gather it and cause it to abide in right mindfulness. What then is right mindfulness? The explanation says: Mind only without objects is it; therefore one is not permitted to condition external objects. If so, and one does not condition external objects at all, conditioning the internal mind should be permissible? The explanation says: That also is not permissible; hence it says that further, this mind has no self-characteristic to be apprehended. Therefore at this time, contemplating that the mind has no point of reliance and that discrimination also ceases and is extinguished accomplishes the practice of śamatha and cultivates the tathatā-samādhi.