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# 起信論疏筆削記 20.18

起信論疏筆削記 20.18

- **Language:** Classical Chinese

### [20.18](https://indike.org/pramana/in.bauddha.taisho.1848.20.18)

說時下，二、通示用心。說有前後等者，文不累書，言不頓發故。觀之與止前後而辨，若在行人修心之際，須止觀融鎔，無前無後，謂即止而修觀，寂而常照也；即觀而修止，照而常寂也。寂照之體即是一心，一心名為實性，故云：法性寂然名止，寂而常照名觀。此中不唯止觀不二，抑亦心境一如，謂以無緣智緣無相境，以無相境相無緣智，境智一如，如水與水，唯一實相，更無別法，方名圓頓止觀、真如三昧。

> From "At the time of explaining..." below is the second, universally indicating the application of mind. "Explained with before and after..." Because text cannot be written simultaneously and words cannot be uttered all at once, insight and calming are analyzed sequentially. But when the practitioner is cultivating the mind, calming and insight must fuse together without before or after; that is, relying on calming to cultivate insight, quietude is ever-illuminating; relying on insight to cultivate calming, illumination is ever-quiet. The essence of quietude and illumination is the One Mind; the One Mind is called the true nature. Hence it is said: "Dharmatā being tranquil is called calming; being tranquil yet ever-illuminating is called insight." Herein, not only are calming and insight not two, but mind and object are also as one, meaning that by non-conceptual wisdom one takes as object the signless realm, and by the signless realm one characterizes non-conceptual wisdom; realm and wisdom are as one, like water with water, being solely the single true reality with no other dharma whatsoever—only this is called complete and sudden calming-and-insight, the tathatā-samādhi.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.20.18) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1848.20.18](https://indike.org/pramana/in.bauddha.taisho.1848.20.18) · Pramāṇa
