大乘起信論廣釋卷第三．四．五 5.66

5.66

論。云隨順主雙現前故　釋曰。此顯雙順釋諸順義。以此二義漸習等者。顯能順之方便也。不相捨離雙現前者。明所隨順之正觀也。依真如門以修止行。依生滅門而起觀行。既此二門唯是一心。是故止觀不相捨離。此中止觀隨相而言。止名為定。觀名為惠。據實而言定通止觀。惠亦如之。故梁攝云。十波羅蜜通有二體。一不散亂。謂即正定。二不顛倒。謂正觀真如。瑜伽論聲聞地云。復次如是心一境性。或是奢摩他品。或是毘鉢舍那品。若於九種心住中一分境性名奢摩他品。若於四種惠行中心一境性名毘鉢舍那品。九種心住四種惠行廣如彼說。既非菩薩大乘止觀。此中示□。

The treatise says: "Why? Because they operate simultaneously in conformity."
The commentary says: This shows the simultaneous conformity to explain the various meanings of conformity. "Gradually practicing with these two meanings..." shows the expedients that can conform. "Operating simultaneously without abandoning each other" clarifies the true contemplation that is conformed to. Cultivating the practice of cessation is based on the gate of suchness; giving rise to the practice of contemplation is based on the gate of arising and ceasing. Since these two gates are merely the one mind, cessation and contemplation do not abandon each other. Here, cessation and contemplation are spoken of according to their characteristics: cessation is called concentration (samādhi), and contemplation is called wisdom (prajñā). In truth, concentration pervades both cessation and contemplation, and wisdom is likewise. Therefore, the Liang Saṃgraha says: "The ten pāramitās broadly have two essences: first, non-distraction, which is right concentration; second, non-confusion, which is right contemplation of suchness." The Śrāvakabhūmi of the Yogācārabhūmi says: "Furthermore, such one-pointedness of mind is either in the category of śamatha or in the category of vipaśyanā. If it is one-pointedness of mind within the nine stages of mental abiding, it is called the category of śamatha; if it is one-pointedness of mind within the four kinds of wisdom practices, it is called the category of vipaśyanā." The nine stages of mental abiding and four kinds of wisdom practices are as extensively explained there. Since these are not the cessation and contemplation of the Mahāyāna of the bodhisattva, they are [...] shown here.