摩訶止觀 2.136

2.136

Furthermore, the three virtues are neither new nor old, yet are both new and old. Why is this? The three obstacles obstruct the three virtues: avidyā obstructs the dharmakāya; grasping at characteristics obstructs prajñā; and ignorance obstructs vimokṣa. The three obstacles existed beforehand, and are termed 'old'; the three virtues destroy the three obstacles and are newly revealed for the first time, and are therefore termed 'new'. The three obstacles are themselves the three virtues; the three virtues are themselves the three obstacles. Since the three obstacles are themselves the three virtues, the three obstacles are not old; since the three virtues are themselves the three obstacles, the three virtues are not new. As not new yet new, there are the three virtues attained at the initial arousal of the mind up to the three virtues attained at ultimate consummation; as not old yet old, there are the three obstacles remedied at the initial arousal of the mind up to the three obstacles remedied at ultimate consummation. Since the new is not new and the old is not old, there are the three virtues of the principle-nature. If one generally comprehends that the three virtues are neither new nor old, yet both new and old, without marks of oneness or difference, and it is likewise when doing so for others, this is the ultimate import within the secret storehouse.