摩訶止觀 2.136

2.136

復次，三德非新非故，而新而故。所以者何？三障障三德：無明障法身；取相障般若；無知障解脫。三障先有，名之為「故」；三德破三障，今始得顯，故名為「新」。三障即三德；三德即三障。三障即三德，三障非故；三德即三障，三德非新。非新而新，則有發心所得之三德，乃至究竟所得之三德；非故而故，則有發心所治之三障，乃至究竟所治之三障。新非新，故非故，則有理性之三德。若總達三德非新、非故、而新而故，無一異相；為他亦然，即是旨歸祕密藏中。

Furthermore, the three virtues are neither new nor old, yet are both new and old. Why is this? The three obstacles obstruct the three virtues: avidyā obstructs the dharmakāya; grasping at characteristics obstructs prajñā; and ignorance obstructs vimokṣa. The three obstacles existed beforehand, and are termed 'old'; the three virtues destroy the three obstacles and are newly revealed for the first time, and are therefore termed 'new'. The three obstacles are themselves the three virtues; the three virtues are themselves the three obstacles. Since the three obstacles are themselves the three virtues, the three obstacles are not old; since the three virtues are themselves the three obstacles, the three virtues are not new. As not new yet new, there are the three virtues attained at the initial arousal of the mind up to the three virtues attained at ultimate consummation; as not old yet old, there are the three obstacles remedied at the initial arousal of the mind up to the three obstacles remedied at ultimate consummation. Since the new is not new and the old is not old, there are the three virtues of the principle-nature. If one generally comprehends that the three virtues are neither new nor old, yet both new and old, without marks of oneness or difference, and it is likewise when doing so for others, this is the ultimate import within the secret storehouse.