起信論疏筆削記 19.26

19.26

"In other bodily deportments" is identical to the Tiantai practice of "cultivating in accordance with conditions and confronting objects." This means going through the six conditions of walking, standing, sitting, lying down, acting, and speaking, confronting the six objects of form, sound, smell, taste, touch, and phenomena. For example, when one is about to walk, one immediately reflects: "Why am I walking now? If there is benefit, I walk; if there is no benefit, I do not walk." Yet while walking, one clearly understands that the walking mind and all matters within walking are completely unobtainable. Because they are unobtainable, delusive thoughts naturally cease, which is called cultivating cessation. One then contemplates the aforesaid unobtainable dharmas, seeing that each one is empty and quiescent, yet existing through causes and conditions, which is called cultivating contemplation. Standing and the rest follow this pattern. Furthermore, regarding the cultivation of cessation and contemplation upon seeing forms: one sees that all forms are like reflections in a mirror or the moon in the water, entirely unobtainable, and does not give rise to conceptualizing thoughts, which is called cultivating cessation. That forms and the rest exist through causes and conditions and are ultimately empty and quiescent is called cultivating contemplation. Sounds and the rest follow this pattern. Both cessation and contemplation conform to dharmatā, because dharmatā is eternally quiescent and eternally illuminating. However, in Tiantai, the cultivation of cessation is itself divided into three cessations, and contemplation is likewise, because they are cultivated according to the three truths and the three objects. Now, in this text, cessation and contemplation are cultivated according to the two gates of tathatā and arising-and-ceasing, both conforming to the One Mind, which is their simultaneous exercise; simultaneous exercise is the pacification of conceptual differentiation regarding the two extremes, which is the cessation and contemplation of the Middle Way's supreme truth. The rest of the text can be known.