大方廣圓覺修多羅了義經略疏 2.1049

2.1049

辨相也。思惟揣度、計校籌量，興心運為，擬作行相。造塔、造寺、供佛、供僧，持呪、持經、僧講、俗講，端然宴坐種種施為。止息深山，遊歷世界。勤憂衣食，謂是道緣。故受饑寒將為功德，觀空觀有、愛身厭身，於多行門隨執其一，託此一行欲契覺心。既是造作生情，豈合無為寂照？此病從前幻觀中來，彼云：「一切菩薩從此起行。」至諸輪中皆云「度生起行起用」，失彼文意成此作病。

This is distinguishing the characteristics. Thinking and deliberating, calculating and measuring, stirring up thoughts and exerting effort, intending to form marks of practice: building stūpas, building temples, making offerings to buddhas and to the Saṅgha, holding dhāraṇīs, reciting sūtras, monastic lectures and lay lectures, sitting upright in quietude, and performing various activities; dwelling in deep mountains, traveling through the world; diligently worrying about food and clothing, claiming they are conditions for the path; thus undergoing hunger and cold, taking them to be merit; contemplating emptiness or contemplating existence, cherishing the body or loathing the body—out of many gates of practice, clinging to whichever one, relying on this single practice wishing to tally with the enlightened mind. Since this is contrived mental activity, how could it accord with unconditioned quiescent illumination? This defect stems from the previous illusory contemplation, where it says: 'All bodhisattvas initiate practices from this.' In the various wheels it also says 'initiating practice and initiating application to cross over sentient beings'; missing the intention of that text leads to this defect of contrivance.