修習止觀坐禪法要 1.113

1.113

六、語者。若於語時，應作是念：「我今為何等事欲語？若隨諸煩惱，為論說不善無記等事而語，即不應語。若為善利益事，即應語。」云何名語中修止？若於語時，即知因此語故，則有一切煩惱善惡等法，了知語心及語中一切煩惱善不善法，皆不可得，則妄念心息，是名修止。云何語中修觀？應作是念：「由心覺觀，鼓動氣息，衝於咽喉、唇、舌、齒㗁，故出音聲語言。因此語故，則有一切善惡等法，故名為語。」反觀語心，不見相貌。當知語者及語中一切法，畢竟空寂，是名修觀。

Sixth, speaking: When speaking, one should think thus: "For what matter do I wish to speak now? If following defilements to talk about unwholesome, indeterminate, and other matters, I ought not to speak. If for matters of wholesome benefit, I ought to speak." How is it called cultivating calming while speaking? When speaking, one immediately knows that because of this speaking, there are all defilements, wholesome, unwholesome, and other phenomena; thoroughly knowing that the speaking mind and all defilements, wholesome, and unwholesome phenomena within speaking are ungraspable, the mind of deluded thoughts ceases. This is called cultivating calming. How does one cultivate contemplation while speaking? One should think thus: "Due to mental applied thought and sustained thought, moving the breath, which strikes against the throat, lips, tongue, teeth, and palate, vocal speech is emitted. Because of this speaking, there are all wholesome, unwholesome, and other phenomena; therefore it is termed speaking." Reflexively contemplating the speaking mind, one sees no appearance [of it]. One should know that the speaker and all phenomena within speaking are ultimately empty and tranquil. This is called cultivating contemplation.