摩訶止觀 2.94

2.94

When contemplating in this way, in the sense-object there is no experiencer, and in the condition there is no agent; yet regarding object, experience, sense-organ, and condition, both are clearly illuminated. Illusion, emptiness, and dharmatā do not obstruct one another. Why? If the hindrance obstructed dharmatā, dharmatā should be destroyed; if dharmatā obstructed the hindrance, the hindrance should not be able to arise. One should know that the hindrance is itself dharmatā: when the hindrance arises, dharmatā arises; when the hindrance ceases, dharmatā ceases. The Wuxing jing says: "Greed is itself the Way, and anger and delusion are also like this; within these three phenomena, all Buddha-dharmas are complete. If someone renounces greed to seek bodhi elsewhere, it is like heaven and earth; greed is itself bodhi." The Vimalakīrti-nirdeśa says: "Walking in non-ways, one penetrates the Buddha-way." "All sentient beings are already the mark of bodhi, which cannot be attained again; they are already the mark of nirvāṇa, which cannot be extinguished again." "For those of excessive pride, one teaches that detachment from lust, anger, and delusion is called vimokṣa; for those without excessive pride, one teaches that the nature of lust, anger, and delusion is itself vimokṣa." "All defilements are the seeds of the Tathāgata." The colour and taste of mountains and seas are without duality and without distinction. This is contemplation of the inconceivable principle of all evils. (Third)