釋門歸敬儀 2.93

2.93

行者修學，當依《地持論》云：「修行法者，託虛寂靜，身不遊行，口默少言，少睡多覺，常一坐食，不雜種食。思量如來所說諸法，知非有無，以其所知，遍通諸法，令得善解。」以此文證，行者須知，觀察自心，從本已來，自性清淨，非空非有，非染非淨，離諸分別，但為妄想，致有是非，得失罪福，因之增長。今達本性，可謂還源，常作此觀，不見人法，即是達空，空本無形，如何起妄？如是一切作業，動身運想，不得失念，如上已明。此是實觀，餘名虛解。

When practicing and studying, the practitioner should rely on the Bodhisattvabhūmi Sūtra, which says: 'One who practices the Dharma relies on open solitude and stillness, does not wander about with the body, remains silent with the mouth and speaks little, sleeps little and stays awake much, always eats in a single sitting, and does not mix different kinds of food. Contemplating all dharmas taught by the Tathāgata, one knows they are neither existent nor nonexistent; with what one knows, one thoroughly penetrates all dharmas, causing oneself to attain good understanding.' Attested by this passage, the practitioner must know to observe one's own mind: from the very beginning, its nature is innately pure, neither empty nor existent, neither defiled nor pure, free from all discriminations. It is solely due to delusional thoughts that right and wrong arise, and gain, loss, sin, and merit increase as a result. Now, penetrating to the original nature can be called returning to the source. If one constantly practices this contemplation and does not see persons or phenomena, this is penetrating emptiness. Since emptiness originally has no form, how could delusion arise? Thus in all actions, moving the body and deploying thought, one must not lose mindfulness, as clarified above. This is real contemplation; the rest is called empty understanding.