摩訶止觀 5.89

5.89

If one contemplates the mind as existing, it has both wholesome and unwholesome: the unwholesome has three grades, which are the causes and effects of the three bad paths; the wholesome has three grades, which are the causes and effects of asuras, humans, and devas. One contemplates these six grades as impermanent, arising and ceasing; the contemplating mind also does not abide from thought to thought. Furthermore, both the contemplating and the contemplated are conditioned arisings; conditioned arising is emptiness, and these are all the cause-and-effect dharmas of the two vehicles. If one contemplates this emptiness and existence as falling into the two extremes, sinking into emptiness or stagnating in existence, and arousing great compassion enters the provisional to transform beings—having no actual body, provisionally assuming a body; having no actual emptiness, provisionally preaching emptiness to transform and guide them—this is the cause-and-effect dharma of bodhisattvas. Contemplating that the agent of deliverance and the object of deliverance in this dharma are both dharmas of the middle way and true reality, fundamentally pure: who is wholesome, who is unwholesome? What exists, what is non-existent? Who delivers, who is not delivered? All dharmas are entirely like this: this is the cause-and-effect dharma of buddhas.