摩訶止觀 1.12

1.12

「圓頓」者，初緣實相，造境即中，無不真實。繫緣法界，一念法界，一色一香無非中道。己界及佛界、眾生界亦然。陰入皆如，無苦可捨；無明、塵勞即是菩提，無集可斷；邊、邪皆中正，無道可修；生死即涅槃，無滅可證。無苦、無集，故無世間；無道、無滅，故無出世間。純一實相，實相外更無別法。法性寂然名「止」，寂而常照名「觀」。雖言初後，無二無別，是名「圓頓止觀」。

As for the "perfect and sudden," from the beginning it takes true reality as its object; wherever an object is encountered, it is immediately the middle, and there is nothing that is not real. Tying one's awareness to the dharmadhātu, a single thought-moment is the dharmadhātu; not a single colour or single fragrance is not the middle way. One's own realm, the Buddha realm, and the realm of sentient beings are also like this. Aggregates and sense-bases are all Suchness: there is no suffering to be abandoned. Avidyā and defilements are bodhi itself: there is no accumulation to be severed. Extremes and heterodoxies are all middle and correct: there is no path to be cultivated. Saṃsāra is nirvāṇa: there is no cessation to be realized. Because there is neither suffering nor accumulation, there is no mundane realm; because there is neither path nor cessation, there is no supramundane realm. It is purely the one true reality; outside of true reality there is no other dharma. The stillness of dharmatā is named "calming"; being still yet constantly illuminating is named "contemplation." Though spoken of as beginning and end, they are non-dual and without distinction. This is named "perfect and sudden calming and contemplation."