起信論疏筆削記 19.3

19.3

止中，疏　先由等者，此明未修行已前。今以下，正明修止，謂以始覺覺知諸塵境界，唯識所現，無外境相，塵境既寂，分別不生，心境俱止也。即破塵相為止境，無分別為止心，心境兩亡，寂常心現。此同禪宗無念義，謂一切善惡都莫思量，言下自絕念想。《圓覺》云：應當正念遠離諸幻。方便者，修止之方便，故先德云：「趣寂之前萬境俱泯，發慧之後一切皆如。」

Regarding calmnes (śamatha), in the Commentary, the phrase 'First, due to...' explains [the state] prior to cultivating practice. From 'Now' onward, it directly explains the cultivation of calmness, meaning that by means of actualized enlightenment one realizes that all the sensory realm-objects are only manifested by consciousness and there are no external marks of objects. Since the sensory objects are stilled, conceptual differentiation does not arise, and both mind and objects are calmed. That is, destroying the marks of dust constitutes the calming of objects, and being without conceptual differentiation constitutes the calming of the mind; when both mind and objects are forgotten, the calm, eternal mind appears. This is identical to the Zen tradition's meaning of 'no-thought,' which means not deliberating on any good or evil at all, so that beneath the words, thoughts are spontaneously cut off. The *Yuanjue jing* says: 'One should, with right mindfulness, distance oneself from all illusions.' 'Expedient means' refers to the expedient means of cultivating calmness; therefore, ancient masters of virtue said: 'Before proceeding to quiescence, the myriad objects are completely obliterated; after generating wisdom, everything is entirely as such.'