摩訶止觀 8.26

8.26

As for the inconceivable realm: as the Wuxing jing says, "Lust is itself the path; anger and delusion are also like this. Within these three dharmas, all Buddha-dharmas are complete." Although these four components are themselves the path, one must not follow them; if one follows them, they lead one toward the evil destinies. Nor must one extinguish them; if one extinguishes them, that becomes excessive pride (abhimāna). "Without severing delusion and affection, arising all clarities and releases" is truly called the path. [One] neither abides in subduing nor abides in non-subduing. Abiding in non-subduing is the mark of a foolish person; abiding in subduing is the Dharma of the śrāvakas. Why is this? Ordinary beings, defiled by lust, comply with the four components; samsāra heavily accumulates, fierce and difficult to tame, hence it is called "unsubdued." Those of the two vehicles fear samsāra as if pursued by an enemy and swiftly exit the triple world. The arhat is called "unsubdued": the afflictions of the triple world are exhausted, with no afflictions left to subdue; such being unsubdued is called "subdued." Scorch-seeded and not growing, their faculties are ruined and useless. Bodhisattvas are not like this: they are courageous regarding samsāra, yet do not relish nirvāṇa. Courageous regarding samsāra, they take birth where there is no birth, unsoiled by the dharmas of birth, like a lotus in the mud, or a physician treating illness. Not relishing nirvāṇa, knowing that emptiness is not [merely] empty, they are not bound by the realization of the dharma of emptiness, like a bird flying in the sky without abiding in the sky. Entering nirvāṇa without severing afflictions, purifying the faculties without cutting off the five desires—this is the meaning of neither abiding in subduing nor abiding in non-subduing.