華嚴經明法品內立三寶章 1.71

1.71

Second, within practice there are also two: (1) The beginning, which means contemplating those phenomena up to the point of non-thought, where all views are cut off, and the cutting-off is also cut off, beyond the reach of speech and unreached by deliberation. If one even forms an understanding of non-thought or the like, all of these are delusive thoughts and are not real practice, how much less any remaining thoughts? (2) The end, which means illuminating the signless object with mindful wisdom, yet it is neither illumination nor an object, and there is neither contemplation nor non-contemplation. Therefore it is said: phenomena are free from all contemplative practices. When one has practiced this for a long time and it has become mature, the mind does not lose mindfulness; in the four postures one constantly performs everything and yet performs nothing. The dual operation is unobstructed and difficult to conceive. Question: If so, then this single approach of non-thought would be sufficient; why is it necessary to extensively differentiate as above? Answer: If one does not investigate those meanings as before, then views will arise unsubdued. If one does not understand and know the distinction between understanding and practice, one will falsely take understanding to be practice, and emotional notions will not be shattered. If one has no knowledge at all and merely forcefully subdues the mind to perform various contemplations, all of these are done within conceptual notion and are not true practice; in the end they increase evil views and enter into Māra's net, unable to achieve benefit. Therefore a sūtra verse says: / "A hundred thousand mute-sheep monks / Without wisdom cultivate quiet contemplation; / Even in a hundred thousand kalpas, / Not one will attain nirvāṇa. / An intelligent and wise person / Who can listen to the Dharma and expound the Dharma, / Restraining thought for just an instant, / Can swiftly reach nirvāṇa." / The demonic affairs within contemplation, as well as the remaining practice-aspects and contemplative benefits, are all as expounded separately.