大乘起信論略述 2.183

2.183

論。所言止者至觀義故　述曰。次下釋相。文中有二。初略明。後廣顯。略中亦二。先舉別修以明隨順。後舉雙運釋隨順義。此初也。謂止一切境界相者。由先分別作諸外塵。今以覺惠唯識道理破外塵相境。相既止。無所分別。故名止。分別因緣生滅相者。先由修止其心沈沒。今覺惠觀察因緣生滅之相發生妙智故為觀。隨順奢魔他觀義等者。梵云奢魔他。此翻止。毘鉢舍那此譯為觀。譯此論者為方便及正止觀故。於此中加此隨順奢摩他等。謂於方便而存梵言。於正止觀而為華語。即正止觀名之為觀。雙運之時是正觀故。若此文中。皆就華言。應言隨順止觀義。隨順觀觀義。謂方便時止諸塵相是能隨順正觀之止。故言隨順止觀義也。又能分別因緣相故。能順正觀之觀故。言隨順觀觀義也。

[Treatise:] What is called calm ... because it means insight. [Exposition:] Next is the explanation of the characteristics. In the text there are two parts: first a brief explanation, then an extensive presentation. Within the brief one there are also two parts: first citing their separate cultivation to clarify concordance, then citing their dual operation to explain the meaning of concordance. This is the first. "To calm all marks of objects": because previously, conceptualization constructed all external dusts, now by wisdom of awareness based on the principle of mere-consciousness, the external marks of dusts are demolished; since the marks of objects have been calmed, there is no conceptualization, hence it is called "calm." "To differentiate the marks of arising and ceasing according to causes and conditions": previously, through cultivating calm, the mind sank down; now, wisdom of awareness contemplates the marks of arising and ceasing according to causes and conditions to give rise to wondrous cognition, hence it is "insight." "Concordance with the meaning of śamatha and vipaśyanā": the Sanskrit says śamatha, which is translated here as calm; vipaśyanā is translated here as insight. In order to distinguish the expedient from the genuine calm and insight, the translator of this treatise added "concordance with śamatha," etc.; that is, preserving the Sanskrit terms for the expedients, while using Chinese terms for genuine calm and insight. The genuine calm and insight is called "insight" (guān), because the time of dual operation is genuine insight. If in this text all were rendered into Chinese words, one should say: "concordance with the meaning of the calm of insight" and "concordance with the meaning of the insight of insight." That is, at the time of expedient practice, calming all marks of dusts is the calm that accords with genuine insight, hence it is called "concordance with the meaning of the calm of insight"; also, being able to differentiate the marks of causes and conditions is able to accord with the insight of genuine insight, hence it is called "concordance with the meaning of the insight of insight."