摩訶止觀 9.96

9.96

此觀既破我倒，與界方便破我意同，但依《禪經》受「因緣三昧」名耳。三世推尋，雖是慧性，猶名「停心」。心得停住，如密室無風，可作念處觀也。念處觀成，方名「聞慧」；聞慧乃是理觀。如富那領解云：「我已解、已知。」「汝云何知？」「若知無明，不起取、有。」即聞慧意。此因緣觀在念處前，未有是力，故屬事觀也。

Since this contemplation shatters the delusion of self, its purport of shattering the self is identical to the expedient of the [eighteen] elements; it merely receives the name 'samādhi of causes and conditions' following the Meditation Sūtras. Investigating the three periods of time, although of the nature of wisdom, is still called 'calming the mind'. When the mind attains a calm abiding, like a windless inner chamber, one can practice the contemplation of the smṛtyupasthānas. Only when the contemplation of the smṛtyupasthānas is perfected is it called 'wisdom derived from hearing'; wisdom derived from hearing is precisely contemplation of principle. As when Puṇya expressed his understanding, saying: 'I have already understood, I have already known.' 'How do you know?' 'If one knows ignorance, one does not give rise to grasping and becoming.' This is the meaning of wisdom derived from hearing. This contemplation of causes and conditions precedes the smṛtyupasthānas and does not yet possess this power, hence it belongs to contemplation of phenomena.