摩訶止觀 4.183

4.183

調眠者，空觀未破無明，無明與空合，沈空保住，眠相則多。出假分別，伏無明，眠相則少。今中道觀從容，若斷無明，一切善法則無生處，塵勞之儔是如來種，不斷癡愛起諸明脫。若恣無明，無上佛道何由得成？經云：「無明轉，即變為明。」「行於非道，通達佛道。」「無明性、明性，無二無別。」豈可斷無明性，更修明性耶？不住調伏，不住不調伏，即是理觀調眠也。

Regarding regulating sleep: the contemplation of emptiness has not yet broken avidyā; avidyā unites with emptiness, sinking into emptiness and preserving an abiding state, so marks of sleep are abundant. Emerging into the provisional to differentiate, one suppresses avidyā, so marks of sleep are few. Now the contemplation of the middle way is leisurely: if one severs avidyā, all wholesome dharmas would have no place to arise; 'the company of defilements is the seed of the Tathāgata,' and without severing delusion and attachment, all clear illuminations and vimokṣa arise. If one indulges avidyā, by what means could the unsurpassed Buddha path ever be achieved? The sūtra says: 'When avidyā turns around, it immediately transforms into vidyā.' 'Walking in what is not the path, one penetrates to the Buddha path.' 'The nature of avidyā and the nature of vidyā are non-dual and without distinction.' How could one sever the nature of avidyā and additionally cultivate the nature of vidyā? Abiding neither in regulation nor in non-regulation: this is regulating sleep through contemplation of the principle.