妙法蓮華經玄義 7.34

7.34

淨心觀者，謂觀諸心，悉是因緣生法，即空、即假、即中，一心三觀。以是觀故，知心非心，心但有名；知法非法，法無有我；知名無名，即是我等；知法無法，即涅槃等。此解起時，於我、我所，如雲如幻，即是地上清涼益。信敬慚愧，諸善心生，於空、假、中，意而有勇，即是因益。念念與即空相應，是中、上草、小樹等益。念念與即假相應，是大樹益。念念與即中相應，是最實事益。於一念益心，七種分別（云云）。

Contemplation of the purified mind means contemplating all thoughts as dharmas born of causes and conditions: they are immediately empty, immediately provisional, and immediately the middle—the threefold contemplation in a single mind. By means of this contemplation, one knows that mind is not mind, mind is merely a name; knows that dharmas are not dharmas, dharmas have no self; knows that name is no-name, which is identical to the self and so forth; knows that dharmas are no-dharmas, which is identical to nirvāṇa and so forth. When this understanding arises, toward self and what belongs to self, seeing them as like clouds and like illusions is the benefit of coolness on the ground. When faithful reverence, shame, and remorse, and all wholesome thoughts arise, and in regard to emptiness, the provisional, and the middle, the mind possesses courage, that is the benefit of causes. Thought after thought being in harmony with being immediately empty is the benefit of the intermediate and superior herbs, small trees, and so forth. Thought after thought being in harmony with being immediately provisional is the benefit of the large tree. Thought after thought being in harmony with being immediately the middle is the benefit of the most real matter. Seven kinds of distinctions are made regarding the beneficial mind of a single thought (and so forth).