摩訶止觀 6.184

6.184

三、約真、緣破無明者：觀此觀智待誰得名，為智？為非智？若橫待者，十方諸佛是智、是明，待我無智、明也。若竪待者，我於將來破除盲冥而得大明，待今是無智、無明。如是智、明為是緣修？為是真修？真、緣合修？離真、離緣？若緣修者，緣是無常，云何生常？若是真修，真不應修。

Third, concerning refuting avidyā with respect to the real and the conditioning: Contemplate this contemplative wisdom: relative to what does it get its name? Is it wisdom? Is it non-wisdom? If considered horizontally relative [to others], all Buddhas of the ten directions are wisdom and illumination, relative to which I have non-wisdom and darkness. If considered vertically relative [in time], my future destruction of blindness and ignorance to attain great illumination is relative to my present non-wisdom and avidyā. Is such wisdom and illumination cultivation through conditions? Is it cultivation of the real? Is it joint cultivation of the real and conditions? Or is it apart from both the real and conditions? If it is cultivation through conditions, conditions are impermanent; how could they produce the permanent? If it is cultivation of the real, the real should not be cultivated.