摩訶止觀 8.29

8.29

今言：不住調伏、不住不調伏、不住非調伏非不調伏、不住亦調伏亦不調伏；亦住調伏、亦住不調伏、亦住非調伏非不調伏、亦住亦調伏亦不調伏。何以故？煩惱即空故，不住不調伏；煩惱即假故，不住調伏；煩惱即中故，不住亦調伏亦不調伏；雙照煩惱故，不住非調伏非不調伏。雖不住調、不調等，而實住調、不調等；雖實住調、不調等，而實不住調、不調等。何以故？不偏觀一句故，一句即諸句；一切法趣貪欲故，貪欲是諸法所都故。用此意歷一切句，所謂：計貪欲是有，名住不調伏；計之為無，住於調伏。如是等自在說（云云）。

Now it is said: neither abiding in subduing, nor abiding in non-subduing, nor abiding in neither subduing nor non-subduing, nor abiding in both subduing and non-subduing; also abiding in subduing, also abiding in non-subduing, also abiding in neither subduing nor non-subduing, also abiding in both subduing and non-subduing. Why is this? Because afflictions are identical to emptiness, one does not abide in non-subduing; because afflictions are identical to the provisional, one does not abide in subduing; because afflictions are identical to the middle, one does not abide in both subduing and non-subduing; because of dually illuminating afflictions, one does not abide in neither subduing nor non-subduing. Although not abiding in subduing, non-subduing, and so forth, one truly abides in subduing, non-subduing, and so forth; although truly abiding in subduing, non-subduing, and so forth, one truly does not abide in subduing, non-subduing, and so forth. Why is this? Because one does not bias contemplation toward a single phrase; a single phrase is precisely all phrases. Because all dharmas incline toward lust, lust is the gathering place of all dharmas. Apply this meaning across all phrases, namely: conceptualizing lust as existent is called abiding in non-subduing; conceptualizing it as non-existent is abiding in subduing. These and other such points may be freely explained, and so forth.