摩訶止觀 2.94

2.94

如是觀時，於塵無受者，於緣無作者；而於塵、受、根、緣雙照分明。幻化與空及以法性不相妨礙。所以者何？若蔽礙法性，法性應破壞；若法性礙蔽，蔽應不得起。當知蔽即法性，蔽起即法性起，蔽息即法性息。《無行經》云：「貪欲即是道，恚癡亦如是，如是三法中，具一切佛法。若人離貪欲，而更求菩提，譬如天與地，貪欲即菩提。」《淨名》云：「行於非道，通達佛道。」「一切眾生即菩提相，不可復得；即涅槃相，不可復滅。」「為增上慢，說離婬怒癡，名為解脫；無增上慢者，說婬怒癡性，即是解脫。」「一切塵勞是如來種。」山海色味無二無別。即觀諸惡不可思議理也（其三）。

When contemplating in this way, in the sense-object there is no experiencer, and in the condition there is no agent; yet regarding object, experience, sense-organ, and condition, both are clearly illuminated. Illusion, emptiness, and dharmatā do not obstruct one another. Why? If the hindrance obstructed dharmatā, dharmatā should be destroyed; if dharmatā obstructed the hindrance, the hindrance should not be able to arise. One should know that the hindrance is itself dharmatā: when the hindrance arises, dharmatā arises; when the hindrance ceases, dharmatā ceases. The Wuxing jing says: "Greed is itself the Way, and anger and delusion are also like this; within these three phenomena, all Buddha-dharmas are complete. If someone renounces greed to seek bodhi elsewhere, it is like heaven and earth; greed is itself bodhi." The Vimalakīrti-nirdeśa says: "Walking in non-ways, one penetrates the Buddha-way." "All sentient beings are already the mark of bodhi, which cannot be attained again; they are already the mark of nirvāṇa, which cannot be extinguished again." "For those of excessive pride, one teaches that detachment from lust, anger, and delusion is called vimokṣa; for those without excessive pride, one teaches that the nature of lust, anger, and delusion is itself vimokṣa." "All defilements are the seeds of the Tathāgata." The colour and taste of mountains and seas are without duality and without distinction. This is contemplation of the inconceivable principle of all evils. (Third)