摩訶止觀 4.175

4.175

雖能如此，未見欲之實性。實非空，亦復非假。非假故，豈有無量？非空故，豈有寂然？空及假名，是二皆無；無趣，無非趣。無趣者，利鈍兩番五蓋玄除；無非趣，一番五蓋除；得識中道，又一番除。無所斷破，無所棄滅，而四番五蓋一念圓除。破二十五有，見欲實性，名王三昧，具一切法。是名圓觀棄於圓蓋。

Although one can do this, one has not yet seen the true nature of desire. The real is not empty, nor is it provisional. Because it is not provisional, how could there be the immeasurable? Because it is not empty, how could there be quiescence? Emptiness and provisional designation—both of these are absent; there is no convergence, and no non-convergence. "No convergence" means the two sets of five hindrances, dull and sharp, are profoundly eliminated; "no non-convergence" means one set of five hindrances is eliminated; recognizing the middle way, yet another set is eliminated. Without anything severed or shattered, without anything discarded or extinguished, the four sets of five hindrances are perfectly eliminated in a single thought-moment. Shattering the twenty-five states of existence and seeing the true nature of desire is called the king of samādhis, fully endowed with all dharmas. This is called the perfect contemplation that discards the perfect hindrances.