起信論疏筆削記 19.27

19.27

止成中，疏　止成者，止前方便成也，未是即觀之止。附心者，以久習故隨心成止，以隨心故即成三昧，即真如三昧也。真如三昧方是即觀之止，為奢摩他，梵語三昧，此云正定。故伏惑等者，伏四住見修煩惱，未能斷故，故云伏惑。然此亦有伏無明義，論言深伏，意含此也。此當信位，若更增進，速入初住，故云信滿入住，入住即不退。

Under "accomplishment of cessation," the Commentary states: "cessation is accomplished" refers to the accomplishment of the preliminary expedients of cessation; it is not yet the cessation that is identical with contemplation. As for "attaching to the mind," because of long practice, cessation is accomplished following the mind; because it follows the mind, it immediately becomes samādhi, which is the tathatā-samādhi. Tathatā-samādhi is precisely the cessation that is identical with contemplation, being śamatha; the Sanskrit word samādhi is translated here as "right concentration." As for "subduing afflictions...", it subdues the afflictions of view and cultivation in the four abodes, but because it is not yet able to sever them, it is called subduing afflictions. However, this also carries the sense of subduing avidyā; the Treatise states "profoundly subduing," which implicitly contains this. This corresponds to the station of faith; if one progresses further, one swiftly enters the initial abode; hence it says "with faith complete, one enters the abode; entering the abode, one does not regress."