摩訶止觀 7.48

7.48

The mind of the dharmatā is fundamentally not permanent; ordinary beings arbitrarily impute it [to be so], which is called the “inversion of permanence”; the dharmatā is genuinely not impermanent, yet the two vehicles arbitrarily consider it impermanent. Now, contemplating that the seed of mind is identical to emptiness, all is identical to emptiness; in emptiness there is no permanence, so how could one say that the mind continues thought-moment by thought-moment? This is called destroying the ordinary beings' inversion of permanence, and the withered smṛtyupasthāna is accomplished. Mind is identical to provisional designation, and all is provisional; if the mind were impermanent, how could one discriminate the immeasurable marks of mind? This is called “destroying the two vehicles' inversion of impermanence, and the flourishing smṛtyupasthāna is accomplished.” Furthermore, mind is neither empty nor provisional; because it is not empty, it is not impermanent, and because it is not provisional, it is not permanent. Being neither flourishing nor withered and without the arising of extreme inversions is called “entering nirvāṇa”; the manifestation of the principle of the middle way is called the “secret treasury.” Placing the children [there], he also enters within it himself (and so forth).