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# 摩訶止觀 3.11

摩訶止觀 3.11

- **Language:** Classical Chinese

### [3.11](https://indike.org/pramana/in.bauddha.taisho.1911.3.11)

對不觀觀者，語雖通上，意則永殊。上兩觀亦通對生死彌密而論貫穿；迷惑昏盲而論觀達。此通約智斷相待明觀。今別約諦理，無明即法性，法性即無明，無明非觀非不觀而喚無明為不觀；法性亦非觀非不觀而喚法性為觀。如經云：「法性非明非闇而喚法性為明。」「第一義空非智非愚而喚第一義空為智。」是為對不觀而明觀也。

> As for contemplation in contrast to non-contemplation: although the phrasing shares in the above, the meaning is completely different. The above two contemplations were also discussed generally in contrast to the dense confinement of saṃsāra in terms of piercing through, and in contrast to delusion, stupor, and blindness in terms of penetrating contemplation. These generally clarify contemplation in terms of the relativity of wisdom and severance. Now, specifically in terms of the true principle: avidyā is itself dharmatā, and dharmatā is itself avidyā; avidyā is neither contemplation nor non-contemplation, yet we call avidyā 'non-contemplation'; dharmatā is also neither contemplation nor non-contemplation, yet we call dharmatā 'contemplation'. As a sūtra says: 'Dharmatā is neither light nor dark, yet we call dharmatā light.' 'Ultimate emptiness is neither wisdom nor foolishness, yet we call ultimate emptiness wisdom.' This is clarifying contemplation in contrast to non-contemplation.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.3.11) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1911.3.11](https://indike.org/pramana/in.bauddha.taisho.1911.3.11) · Pramāṇa
