摩訶止觀 1.33

1.33

生起者，專「次第」十章也。至理寂滅，無生無生者、無起無起者，有因緣故，十章通是生起。別論前章為生，次章為起。緣由、趣次亦復如是。所謂無量劫來癡惑所覆，不知無明即是明，今開覺之，故言「大意」。既知無明即明，不復流動，故名為「止」；朗然大淨，呼之為「觀」。既聞名得體，體即攝法，攝於偏圓，以偏圓解，起於方便。方便既立，正觀即成。成正觀已，獲妙果報。從自得法，起教教他，自他俱安，同歸常寂。秖為不達無生無起，是故生起。既了無生無起，心行寂滅，言語道斷，寂然清淨。

As for the sequential generation, it is devoted to the 'succession' of the ten chapters. The ultimate principle is quiescent and extinct: there is no arising and no producer of arising, no origin and no originator of origin; yet because there are causes and conditions, the ten chapters are universally generated. Specifically discussing them, the preceding chapter serves as the arising, and the subsequent chapter serves as the origin. The causes and reasons, and the direction of sequence, are also like this. That is to say, from beginningless kalpas one has been covered by ignorance and delusion, not knowing that avidyā is identical to illumination; now this is revealed and awakened to, hence it is called the 'Great Meaning.' Once knowing that avidyā is identical to illumination, one no longer drifts and fluctuates, hence it is called 'calming'; being brightly and greatly pure, it is termed 'contemplation.' Having heard the name, one grasps the substance; the substance encompasses phenomena, encompassing the biased and the perfect; by means of the understanding of the biased and the perfect, expedient means are aroused. Once expedient means are established, correct contemplation is achieved. Having achieved correct contemplation, one obtains the wonderful fruition and retribution. From the Dharma attained by oneself, one raises the teaching to teach others; self and others are both brought to peace, returning together to eternal quiescence. It is merely because one does not penetrate non-arising and non-origin that sequential generation occurs. Once one realizes non-arising and non-origin, the mental activities are quiescent and extinct, the path of words is severed, and there is serene purity.