摩訶止觀 3.231

3.231

又此權實，悉是非權非實。何以故？皆不可說故。此非權非實，不得異於向實。向以見理為實，實秖是非權非實，此義不異。若異者，應有別慧，應照別理。理惑既同，不可使異。對權故說實，廢教故說理，故言非權非實。即教而理，權實即非權非實，無二無別，不合不散。非權非實，理性常寂，名之為「止」；寂而常照，亦權亦實，名之為「觀」。觀故稱「智」、稱「般若」；止故稱「眼」、稱「首楞嚴」。如是等名不二不別，不合不散，即不可思議之止觀也。

Furthermore, both this provisional and real are entirely neither provisional nor real. Why? Because both are inexpressible. This 'neither provisional nor real' cannot be different from the real mentioned earlier. Earlier, seeing principle was taken to be the real; the real is simply neither provisional nor real, and this meaning is not different. If it were different, there should be a distinctive wisdom and it should illuminate a distinctive principle. Since principle and confusion are already identical, one cannot make them different. In contrast to the provisional, one speaks of the real; because teachings are abolished, one speaks of principle; hence one says 'neither provisional nor real.' Immediately identical with teaching is principle; the provisional and the real are immediately neither provisional nor real, neither dual nor different, neither combined nor separated. 'Neither provisional nor real,' whose nature of principle is ever quiescent, is called 'calming'; quiescent yet ever illuminating, both provisional and real, is called 'contemplation.' Contemplating is called 'wisdom' (jñāna) and 'prajñā'; calming is called the 'eye' and 'Śūraṅgama.' Such names are non-dual and undivided, neither joined nor separated; they are precisely the inconceivable calming and contemplation.