仁王護國般若經疏 5.60

5.60

問：山大芥小，云何能入？答：有人言佛之神力故入。又有人言：山芥二如，如故相入。又有人言：三界唯心，心喻芥子、山喻三界，心能造界故名入。有人云：山芥皆無，法無性故空，空故相入。今謂若以空釋，一空一切空，山及芥俱空，空故能相入。一假一切假，山芥俱假，假故論相入。一中一切中，山芥俱中，中故論相入。空除見思即般若，假除無知即解脫，中除無明即法身。即一而三、即三而一，如天三目不縱不橫，名不思議一。

Question: A mountain is large and a mustard seed is small; how can it enter? Answer: Some say it enters by the Buddha's supernatural power. Others say: The mountain and the mustard seed share twofold suchness; because of suchness they enter each other. Others say: The three realms are mind-only; the mind is likened to the mustard seed, and the mountain is likened to the three realms. Because the mind can create realms, it is called "entering". Others say: Both mountain and mustard seed do not exist; because dharmas lack intrinsic nature, they are empty, and because they are empty, they enter each other. We now say: If explained in terms of emptiness, when one is empty, all are empty; both mountain and mustard seed are empty, and because they are empty, they can enter each other. When one is provisional, all are provisional; mountain and mustard seed are both provisional, and because they are provisional, their mutual entrance can be discussed. When one is the Middle, all are the Middle; mountain and mustard seed are both the Middle, and because they are the Middle, their mutual entrance can be discussed. Emptiness removes [the afflictions of] views and thoughts, which is prajñā; the provisional removes ignorance [concerning dharmas], which is liberation; the Middle removes fundamental ignorance, which is the Dharma body. One is three and three are one; like the three eyes of Maheśvara, neither vertical nor horizontal, this is called the inconceivable unity.