大乘起信論義記別記 1.29

1.29

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.