大方廣圓覺修多羅了義經略疏 1.671

1.671

指前徵釋離幻以為起行之本。若執法定實，即觀行不成，故須躡前為方便矣。正念者，則無念也。故《智論》云：「有念是魔業，無念是法印。」《論》云：「離念相者，等虛空界。」又云：「一切眾生不名為覺，以從本已來念念相續，未曾離念。」故知無念是正念也。然正念與離幻反覆相成，由離幻故正念，正念故離幻。何以故？外存有法則內起緣念，內有緣念則外見有法，由此雙指，在諸行初。

This refers to the previous examination and explanation of departing from illusion as the basis for undertaking practice. If one grasps phenomena as real and solid, the practice of contemplation will not succeed; thus one must build upon the preceding as an expedient. Correct mindfulness is non-thought. Therefore the Treatise on the Great Perfection of Wisdom says: 'Having thoughts is the work of Māra; non-thought is the Dharma seal.' The [Awakening of Faith] treatise says: 'Those who are free from the mark of thought are equal to the realm of empty space.' It also says: 'All sentient beings are not called enlightened, because from the beginning their thoughts have continued from moment to moment, never having been free from thought.' Hence we know that non-thought is correct mindfulness. Moreover, correct mindfulness and departing from illusion reciprocally complete each other: because one departs from illusion, one has correct mindfulness; because one has correct mindfulness, one departs from illusion. Why? When external phenomena are maintained, conditioned thoughts arise internally; when conditioned thoughts exist internally, external phenomena are perceived. Therefore both are indicated together at the beginning of all practices.