摩訶止觀 2.68

2.68

行者未悟，或計我能觀心，謂是妙慧；著慧自高，是名智障。同彼外道，不得解脫。即反照能觀之心，不見住處，亦無起滅，畢竟無有觀者及非觀者。觀者既無，誰觀諸法？不得觀心者，即離觀想。《大論》云：「念想觀已除，戲論心皆滅，無量眾罪除，清淨心常一，如是尊妙人，則能見般若。」《大集》云：「觀於心心。」即此意也。

If a practitioner has not yet awakened, he may reckon, 'I am able to contemplate the mind,' deeming it wondrous wisdom; attached to wisdom and holding himself high, this is called the obstacle of knowledge (jñeyāvaraṇa). Being identical to those tīrthikas, he does not attain liberation. Thereupon, he turns back to illuminate the mind capable of contemplating: he sees no place of abiding, nor is there arising or ceasing; ultimately, there is neither a contemplator nor a non-contemplator. Since the contemplator does not exist, who contemplates the various dharmas? When one cannot grasp the contemplating mind, one is free from the thought of contemplation. The Dazhidulun says: 'Thoughts, conceptualizations, and contemplation are already eliminated; / minds of discursive proliferation are entirely extinguished. / Immeasurable multitudes of offenses are eliminated; / the pure mind is ever unified. / Such an exalted and wondrous person / is then able to see prajñā.' The Daji jing says: 'Contemplating mind in mind.' This is precisely the idea.