大乘起信論廣釋卷第三．四．五 5.68

5.68

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?