大乘起信論裂網疏 6.49

6.49

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.