摩訶止觀 2.137

2.137

又說者，無明先有，名為「故」；法身是明，破於無明，名為「新」。無明即明；明即無明。無明即明，無明非故；明即無明，明則非新。取相先有，名之為「故」；無相破相，無相名「新」。相即無相，無相即相，何新何故？無知先有，名之為「故」；知破無知，知名為「新」。無知即知，知即無知，何新何故？若達總別，新故無一異相；若為他說，亦復如是，是名「旨歸」，入祕密藏。縱橫、開合、始終等，例皆如是。

Moreover, as for the explanation: avidyā existed beforehand, and is termed 'old'; the dharmakāya is illumination, which destroys avidyā, and is termed 'new'. Avidyā is itself illumination; illumination is itself avidyā. Since avidyā is itself illumination, avidyā is not old; since illumination is itself avidyā, illumination is not new. Grasping at characteristics existed beforehand, and is termed 'old'; the signless destroys characteristics, and the signless is termed 'new'. Characteristics are themselves the signless, and the signless is itself characteristics; what is new and what is old? Ignorance existed beforehand, and is termed 'old'; knowing destroys ignorance, and knowing is termed 'new'. Ignorance is itself knowing, and knowing is itself ignorance; what is new and what is old? If one comprehends both generally and specifically that new and old have no marks of oneness or difference, and if it is likewise when expounding this for others, this is called the 'ultimate import', entering into the secret storehouse. Horizontal and vertical, opening and combining, beginning and end, and so forth, are all modeled on this.