摩訶止觀 8.32

8.32

若一念煩惱心起，具十界百法，不相妨礙。雖多不有，雖一不無；多不積，一不散；多不異，一不同；多即一，一即多。經云：「闇中樹影，闇故不見，天眼能見。」是為闇中有明。智障甚盲闇，是為明中有闇。亦如初燈與闇共住。如是明闇不相妨礙，亦不相破。何以故？世間現見，室內然燈，不知向闇去至何處；若燈滅者，闇法復來。來無本源，去無足跡。闇既如此，明亦復然。求闇無闇，明無所破；求明無明，闇無所蓋。雖無明闇，破蓋宛然。不受、不著、不念、不分別。新起者名「不受」；舊起者名「不著」；不內取名「不念」；不外取名「不分別」。妙慧朗然，以是義故，名「不思議」、「不相妨」、「不相除」。若世智燈滅，闇惑更來。若中道智光常住不動，如神珠常照，闇則不來。觀煩惱闇即大智明，顯佛菩提，惑則不來也。準上陰入境可知。

If in a single thought-moment an afflicted mind arises, it is complete with the ten realms and hundred dharmas without mutually obstructing one another. Though many, they do not exist; though one, it is not non-existent. The many do not accumulate; the one does not disperse. The many are not different; the one is not identical. The many are precisely the one; the one is precisely the many. A sūtra says: "The shadow of a tree in darkness cannot be seen because of darkness, but the heavenly eye can see it." This is light within darkness. The obstacle of knowledge is extremely blind and dark; this is darkness within light. It is also like the initial lamp coexisting with darkness. In this way, light and darkness do not obstruct each other, nor do they destroy each other. Why is this? As seen directly in the world, when a lamp is lit inside a room, one does not know where the darkness has gone; if the lamp is extinguished, the darkness returns. Its coming has no source; its going leaves no footprints. Darkness being like this, light is also like this. Seeking darkness, there is no darkness, so the light destroys nothing; seeking light, there is no light, so the darkness covers nothing. Although there is neither light nor darkness, destroying and covering are distinctly evident. Neither receiving, nor clinging, nor conceiving, nor discriminating: what newly arises is called "not receiving"; what previously arose is called "not clinging"; not grasping internally is called "not conceiving"; not grasping externally is called "not discriminating." The wondrous wisdom is brilliant. For this reason, it is called "inconceivable," "not mutually obstructing," and "not mutually eliminating." If the lamp of worldly wisdom is extinguished, the darkness of delusion returns. If the light of the middle-way wisdom is constantly abiding and unmoving, like a divine jewel constantly illuminating, darkness does not come. Contemplating the darkness of afflictions as identical to the light of great wisdom, revealing the Buddha's bodhi, delusions do not come. This may be known by analogy with the previous entry into the aggregates.