摩訶止觀 3.19

3.19

故如此大事，不對小事。譬如虛空，不因小空名為大也。止觀亦爾，不因愚亂名為止觀，無可待對，獨一法界，故名「絕待止觀」也。世人約種種語，釋絕待義，終不得絕。何以故？凡情馳想，種種推畫分別，悟與不悟、心與不心，凡聖差別；絕則待於不絕，不思議待思議，輪轉相待，絕無所寄。若得意亡言，心行亦斷，隨智妙悟，無復分別；亦不言悟不悟、聖不聖、心不心、思議不思議等。種種妄想，緣理分別皆名為待。

Thus, such a great matter does not stand in contrast to a small matter. It is like empty space, which is not called great on account of small space. Calming and contemplation are likewise: they are not called calming and contemplation on account of folly and distraction; having nothing to be paired with, being the sole dharmadhātu, they are called "calming and contemplation of absolute transcendence". Worldly people explain the meaning of absolute transcendence according to various words, but never attain transcendence. Why? Because the ordinary mind races with thoughts, drawing diverse distinctions: awakening versus non-awakening, mind versus non-mind, the difference between ordinary person and sage; transcendence is made relative to non-transcendence, and the inconceivable is made relative to the conceivable, turning in mutual relativity so that transcendence has nowhere to settle. If one attains the meaning and forgets words, the activity of the mind also ceases; conforming to wisdom in subtle awakening, there is no further distinction, nor does one speak of awakening or non-awakening, sage or non-sage, mind or non-mind, conceivable or inconceivable, and so forth. All kinds of vain thoughts that discriminate based on principle are all called relative.