摩訶止觀 5.127

5.127

如如意珠，天上勝寶，狀如芥粟，有大功能；淨妙五欲，七寶琳琅；非內畜，非外入；不謀前後，不擇多少，不作麁妙，稱意豐儉；降雨穰穰，不添不盡。蓋是色法尚能如此，況心神靈妙，寧不具一切法耶？又三毒惑心，一念心起，尚復身、邊、利、鈍，八十八使乃至八萬四千煩惱。若言先有，那忽待緣？若言本無，緣對即應。不有不無，定有即邪，定無即妄。當知有而不有，不有而有。惑心尚爾，況不思議一心耶？

It is like the wish-fulfilling jewel, a supreme treasure in the heavens, shaped like a mustard seed, possessing great power: pure and wonderful five desires, the seven treasures in abundance; it is not stored within, nor does it enter from without; it does not deliberate before or after, does not select much or little, does not make coarse or fine, but accords with one's wish whether bountiful or modest; it rains down bountifully, neither adding nor exhausting. If even a material phenomenon can be like this, how much more so the spiritual wonder of the mind—how could it not contain all phenomena? Furthermore, when a single thought-moment of the deluded mind of the three poisons arises, there are still the views of identity, extreme views, sharp and dull, eighty-eight proclivities, and even eighty-four thousand afflictions. If one says they existed beforehand, why would they wait for conditions? If one says they are fundamentally non-existent, when facing conditions they immediately respond. They are neither existent nor non-existent; to consider them definitely existent is heterodoxy, and to consider them definitely non-existent is delusion. One should know that they exist and yet do not exist, do not exist and yet exist. If even the deluded mind is like this, how much more so the inconceivable single mind?