摩訶止觀 3.16

3.16

又竪破者，若從四句生者，即是生生，非止觀也。若能止息見、思，停住真諦，此乃待生生說生不生之止觀耳。若以空心入假，止息塵沙，停住俗理，此乃待生不生說不生生之止觀耳。若止息無明，停心中理，此是待生死涅槃二邊不止而論止觀耳。皆是待對，可思議；生結惑，可破壞。尚未是止，何況不止？猶自非觀，何況不觀？何以故？遣執不盡故，言語道不斷故，業果不絕故。

Furthermore, in vertical refutation: if it arises from the four propositions, that is arising-arising, not calming and contemplation. If one can bring view and thought to rest and abide in the true truth, this is merely speaking of the calming and contemplation of arising and non-arising relative to arising-arising. If one enters the provisional with an empty mind, brings the dust and sand [defilements] to rest, and abides in conventional principle, this is merely speaking of the calming and contemplation of non-arising and arising relative to arising and non-arising. If one brings avidyā to rest and abides the mind in the middle principle, this is merely discussing calming and contemplation relative to non-calming at the two extremes of saṃsāra and nirvāṇa. All are relative oppositions and conceivable; they generate fettering defilements and can be destroyed. They are not yet calming, let alone non-calming; they are not yet contemplation, let alone non-contemplation. Why is this? Because abandoning attachments is not exhaustive, the path of words is not cut off, and karmic retribution is not brought to an end.