摩訶止觀 7.46

7.46

The form of the dharmatā is genuinely not pure, yet ordinary beings arbitrarily consider it pure; this is called inversion. It is genuinely not impure, yet followers of the two vehicles arbitrarily consider it impure; this is called inversion. Now, contemplating that the seed of form is identical to emptiness, all is identical to emptiness; in emptiness there is no purity, so how could there be clinging? This is called “the ordinary beings' inversion of imputing purity is destroyed, and the withered smṛtyupasthāna is accomplished.” The seed of form is identical to the provisional, all is identical to the provisional, and discriminating names and marks is inexhaustible; provisional wisdom is eternally pure and is not defiled by the dust-like delusions of unknowing, so how could one stagnate in emptiness and seek extinction, saying that form is impure? This is called destroying the two vehicles' inversion of impurity, and the flourishing smṛtyupasthāna is accomplished. This is called completely destroying the eight inversions and simultaneously establishing both withering and flourishing. Contemplating that the fundamental limit of form is neither empty nor provisional, all is neither empty nor provisional. Because it is not empty, it is not the inversion of impurity; because it is not provisional, it is not the inversion of purity. Because it is not the inversion of purity, it is not the flourishing tree; because it is not the inversion of impurity, it is not the withered tree. Being neither withered nor flourishing, it is not the two extremes; having neither extremes nor middle is what is called “in between.” Because the Buddha realized this principle, it is called “nirvāṇa,” and is also neither pure nor impure. The non-arising of the eight inversions is called “nirvāṇa,” and such nirvāṇa is called the “secret treasury.” Placing the children within the secret treasury, the Buddha dwells in it himself; therefore it is said that he “enters” it.