摩訶止觀 5.225

5.225

又觀無明即法性，不二不異。法性本來清淨，不起不滅；無明惑心，亦復清淨，誰起、誰滅？若謂此心有起滅者，橫謂法性有起滅耳。法性無起，誰復生憂？法性無滅，誰復生喜？若無憂喜，誰復分別此是法性、此是無明？能觀、所觀猶如虛空。如此觀時，畢竟清淨。是為從假入空觀。信行利根一聞即悟；法行思已即能得解。

Furthermore, contemplate that avidyā is itself dharmatā, not two and not different. Dharmatā is fundamentally pure, neither arising nor ceasing; the afflicted mind of avidyā is likewise pure: what arises, and what ceases? If one asserts that this mind has arising and ceasing, one is falsely asserting that dharmatā has arising and ceasing. Since dharmatā has no arising, who then gives rise to sorrow? Since dharmatā has no ceasing, who then gives rise to joy? If there are no sorrow and joy, who then discriminates: "this is dharmatā, this is avidyā"? The contemplating and the contemplated are like empty space. When contemplating in this manner, it is ultimately pure. This is the contemplation of entering emptiness from the provisional. Those of sharp faculties who follow faith awaken upon hearing it once; those who follow the Dharma attain understanding after reflecting.