六妙法門 1.17

1.17

觀相既發，心緣觀境，分別破折，覺念流動，非真實道。爾時應當捨觀修還。還亦有二：一者修還，二者證還。修還者，既知觀從心生，若從折境，此即不會本源。應當反觀觀心，此觀心者，從何而生？為從觀心生？為從非觀心生？若從觀心生，即已有觀，今實不爾。所以者何？數、隨、止等三法中，未有即觀故。若從不觀心生，不觀心為滅生？為不滅生？若不滅生，即二心並。若滅法生，滅法已謝，不能生觀。若言亦滅亦不滅生，乃至非滅非不滅生，皆不可得。當知觀心本自不生，不生故不有，不有故即空，空故無觀心。若無觀心，豈有觀境？境智雙亡，還源之要也，是名修還相。證還相者，心惠開發，不加功力，任運自能破折，反本還源，是名證還。

The characteristics of contemplation having arisen, the mind focuses on the object of contemplation, differentiating and deconstructing; one perceives thoughts flowing and moving, not the true Way. At that time, one should relinquish contemplation and cultivate turning back. Turning back also has two kinds: first, cultivating turning back; second, realizing turning back. Cultivating turning back: having known that contemplation arises from the mind, if one merely deconstructs objects, this does not accord with the fundamental source. One should turn back to contemplate the contemplating mind: from where does this contemplating mind arise? Does it arise from a contemplating mind, or does it arise from a non-contemplating mind? If it arises from a contemplating mind, then contemplation already existed, but now that is truly not the case. Why? Because within the three dharmas of counting, following, and cessation, contemplation did not yet exist. If it arises from a non-contemplating mind, does it arise when the non-contemplating mind ceases, or does it arise when it does not cease? If it arises when it does not cease, then two minds would exist side by side. If it arises from a ceased dharma, the ceased dharma has already passed away and cannot generate contemplation. If one says it arises both with cessation and non-cessation, or even neither with cessation nor non-cessation, none of these can be apprehended. One should know that the contemplating mind originally does not arise; because it does not arise, it does not exist; because it does not exist, it is empty; because it is empty, there is no contemplating mind. If there is no contemplating mind, how could there be an object of contemplation? The mutual vanishing of object and wisdom is the essential of returning to the source; this is called the characteristic of cultivating turning back. As for the characteristic of realizing turning back: mental wisdom unfolds, and without applying effort, one is spontaneously able to deconstruct [delusion] and return to the fundamental and restore the source; this is called realizing turning back.