大乘起信論廣釋卷第三．四．五 5.68

5.68

論。不依氣息至見聞覺知　釋曰。次下第二修止次第。於中有二。初坐修止。後餘偽亦起。前中有三。初離倒境。次離倒心。後除失念。此初也。言氣息者。一切息觀境。言耶色者。即骨瑣等青黃赤白四種相也。所言定者。非謂理定地水火風。及前定者皆是事定所緣境界。見聞覺知即識處。通前即顯十一切處。或見聞等舉散六塵。於此諸境了達唯心不復託緣。故言不依。而有說者。於此諸文配九心住以明止相。豈唯乖理亦乃差文。又違新論。不可依准。而有固執說定爾者。何不於觀配四惠行。故說四依名為菩薩。但觀正理何用執乎。

Treatise: "Not relying on breathing... up to seeing, hearing, perceiving, and knowing."
Commentary: Next below is the second [section], the sequence of practicing calming (śamatha). In this there are two: first, practicing calming while seated; second, [maintaining it] during other bodily postures as well. In the former there are three: first, separating from inverted objects; next, separating from the inverted mind; and afterwards, removing loss of mindfulness. This is the first.
Regarding "breathing," this refers to the objects of all breath-meditation. Regarding "evil colors," these are the four kinds of signs: blue, yellow, red, and white, such as a chain of bones and so forth. What is called "absorption" does not mean the absorption of principle; earth, water, fire, wind, and the former absorptions are all objective spheres of concrete absorption. "Seeing, hearing, perceiving, and knowing" refers to the sphere of consciousness. Together with the preceding, this indicates the ten all-pervading spheres (kṛtsnāyatanas). Or "seeing, hearing," and so forth refers to the scattered six sense-objects. Comprehending that these various objects are only mind, one no longer depends on conditions; hence it says "not relying."
Yet some say that these passages are matched with the nine stages of mental abiding to explain the characteristics of calming. How could this merely go against principle? It also errs against the text and contradicts the new translation of the treatise; it should not be relied upon as a standard. As for those who obstinately say it is definitely so, why do they not correlate contemplation with the four types of wisdom practices? Therefore it says that one who relies on the four reliances is called a bodhisattva. Simply contemplate the correct principle; what use is stubborn attachment?