起信論疏筆削記 19.20

19.20

Under "relinquishing objects," the Commentary states: "These are all mundane concentrations," which encompasses the previously mentioned breath-counting and so forth. It is not only these five: the ten totalities are the four of blue and so on, the five of space and so on, and consciousness, making ten. They are called "totalities" because one contemplates each individual phenomenon as pervading all places; hence they are also called "contemplations of the ten pervasive spheres." As for "one may also...," it means that one does not rely on the six dusts, such as the forms seen by the eye or even the phenomena known by the mind when the mind is distracted; "hearing" refers to ear and nose, "sensing" refers to tongue and body, and "knowing" is the mind itself, which roughly subsumes the six; here, it raises the grasping [subjects] to encompass the grasped [objects]. From "At this..." downward explains the meaning: by deducing that these are manifestations of vijñaptimātra alone, they have no separate essence. Having recognized that there are no dusts outside the mind, how could it be fitting to direct the mind to rely on what is external? If it were not so, how could it be called cultivating cessation? The cognized objects of the concentrations mentioned above are all provisional establishments within the expedient, lesser teachings, temporarily causing the mind to be restrained so that anāsrava will gradually arise. Now, this true teaching does not rely on any of them, which is directly bestowing the precious carriage, not giving the goat or deer carts.