摩訶止觀 3.84

3.84

體真之時，五住磐石、砂礫，一念休息，名「止息義」。心緣中道，入實相慧，名「停止義」。實相之性，即「非止非不止義」。又此一念能穿五住，達於實相；實相非觀，亦非不觀。如此等義但在一念心中，不動真際，而有種種差別。經言：「善能分別諸法相，於第一義而不動。」雖多名字，蓋乃「般若之一法，佛說種種名」。眾名皆圓，諸義亦圓。相待、絕待，對「體」不可思議；不可思議故，無有障礙；無有障礙故，具足無減。是圓頓教相顯止觀體也。

When realising the true, the boulders and pebbles of the five entrenchments rest in a single thought-moment; this is called the 'meaning of stopping and resting'. The mind taking the middle way as its object and entering the wisdom of true reality is called the 'meaning of staying fixed'. The nature of true reality is the 'meaning of neither calming nor non-calming'. Moreover, this single thought-moment can pierce the five entrenchments and reach true reality; true reality is neither contemplation nor non-contemplation. Such meanings exist solely within a single thought-moment of the mind, not moving from the reality-limit yet having various distinctions. A sūtra says: 'Skillful at distinguishing all dharma characteristics, yet unmoving in the supreme meaning.' Although there are many names, they are simply 'the single dharma of prajñā, which the Buddha spoke of with various names.' All the names are perfect, and all the meanings are also perfect. Relative and absolute, with respect to the 'substance', they are inconceivable; because they are inconceivable, there is no obstruction; because there is no obstruction, they are complete without diminution. This is the characteristic of the perfect and sudden teaching revealing the substance of calming and contemplation.