首楞嚴義疏注經 4.385

4.385

《維摩》云「無以生滅心行說實相法。」尚不可以生滅說，況以生滅為因而求證耶？《普賢觀》云「大乘因者諸法實相，大乘果者亦諸法實相。」若不以止門相應，此生滅心終無暫息。若便以此心為修行者，因果相違，終無獲證，如上廣破。

The Vimalakīrti Sūtra states: 'Do not use an arising and ceasing mental disposition to preach the dharma of the real mark.' If one cannot even preach with an arising and ceasing [mind], how much less could one take arising and ceasing as the cause and seek realisation? The Contemplation of Samantabhadra Sūtra states: 'The cause of the Great Vehicle is the real mark of all dharmas; the fruit of the Great Vehicle is likewise the real mark of all dharmas.' If one does not correspond with the gateway of śamatha, this arising and ceasing mind will never rest even for a moment. If one simply takes this mind as one's cultivation, cause and fruit will contradict each other, and one will never attain realisation, as thoroughly refuted above.