大方廣圓覺修多羅了義經略疏 1.497

1.497

身心幻妄可說全空，知覺稱理因何又拂？有無俱絕，約何修行？次釋意云：相因對待皆是從緣，從緣之法豈實有體？生心動念即乖本性，失正念故，圓實性體俱無如是等故。

The illusions of body and mind can be called entirely empty, but why should the knowing and awareness that accords with principle also be brushed away? If both existence and non-existence are severed, on what basis does one practice? The meaning of the subsequent explanation is: mutual dependence and dualistic opposition are entirely derived from conditions; how could phenomena derived from conditions have real substance? Giving rise to mind and stirring thoughts immediately violates original nature, because right mindfulness is lost, and because the perfect and real nature-essence is completely devoid of such things.