大方廣圓覺修多羅了義經略疏 1.494

1.494

釋成因也。有無既不當情，斯即心言路絕，清淨覺體從此顯彰。但不背之合塵，即名隨順，亦非別有能順，故羅什云：「無心於合，合者合焉。」隨順淨覺，故言淨覺隨順。如是執盡病除，然後興心運行，則聚沙畫地、合掌低頭皆成佛道。如斯修習，可謂正因。

This explains the fulfillment of the cause. Since neither existence nor non-existence confronts cognition, the path of mind and speech is cut off, and from this the essence of pure enlightenment is made manifest. Simply not opposing it to unite with sense dust is called 'accord'; nor is there an extra subject capable of according. Therefore Kumārajīva said: 'Having no mind for union, whatever unites simply unites.' Because one accords with pure enlightenment, it says 'accord with pure enlightenment.' When grasping is exhausted and afflictions are removed in this manner, and one subsequently arouses intention and puts practice into motion, then gathering sand [to build stūpas], drawing on the ground, joining the palms, and bowing the head all achieve the buddha path. Practicing like this can truly be called the right cause.