大乘起信論裂網疏 6.49

6.49

此結成修止門者，應觀一切妄念無相，體即真如。設離真如，則無氣息乃至見聞覺知可得，所以不依氣息，乃至見聞覺知。設離真如，亦無除想可得，所以亦遣除想也。原此奢摩他觀，初段即攝境歸心，明氣息形色等唯是分別想念所見，本非實有，故無可依。次段即觀心無相，明此所除分別想念亦本非有，故名為遣。是則所觀能觀，二皆無性，故前文云「若知動心即不生滅，即得入於真如門也。」此為上根直示觀不思議境界之法，若能於此悟入，則一法中自具十乘：以其能覺悟故，即菩提心；以其離沈掉故，即妙止觀；以其無法當情，即破法遍；以其了知能觀、所觀皆即真如，即識通塞；以其順三脫門，即成道品；下云行住坐臥一切時修，即成對治；漸次得入真如三昧，即知次位；究竟折伏一切煩惱，即能安忍；信心增長，速成不退，即離法愛也。二正修竟。

This concludes that one who cultivates the gate of calming should contemplate that all deluded thoughts are without marks, their substance being itself tathatā. Were one apart from tathatā, then breath up to seeing, hearing, perceiving, and knowing could not be apprehended; this is why one does not rely on breath up to seeing, hearing, perceiving, and knowing. Were one apart from tathatā, the thought of eliminating could not be apprehended either; this is why the thought of eliminating is also discarded. In origin, this śamatha contemplation in its first section gathers objects back to the mind, clarifying that breath, form, and so forth are only seen by discriminative thoughts and are originally not real existents, so there is nothing to rely on. In the next section, it contemplates that the mind is without marks, clarifying that this eliminated discriminative thought is also originally non-existent, hence called 'discarded'. Thus both the contemplated and the contemplator are without intrinsic nature. Therefore the earlier text states: 'If one knows that the stirring mind is unarisen and unceasing, one enters the aspect of tathatā.' This directly shows people of superior capacity the method of contemplating the inconceivable sphere. If one can awaken and enter here, then within this single dharma the ten vehicles are naturally present: because it can awaken, it is the bodhicitta; because it is free from sinking and agitation, it is wonderful calming and contemplation; because no dharma confronts the mind, it is refuting dharmas universally; because it understands that both contemplator and contemplated are tathatā, it is knowing the passable and the blocked; because it accords with the three gates of liberation, it constitutes the wings to awakening; [the text] below stating to cultivate at all times during walking, standing, sitting, and lying down constitutes the counteractive measures; gradually entering the samādhi of tathatā constitutes knowing the stages; ultimately subduing all afflictions constitutes being able to endure patiently; faith increasing and quickly becoming non-retrograde constitutes freeing oneself from attachment to dharmas. Two: The main cultivation is concluded.