妙法蓮華經玄義 8.72

8.72

見不空者，復有多種：一、見不空，次第斷結，從淺至深，此乃相似之實，非正實也。二、見不空，具一切法，初阿字門則解一切義，即中、即假、即空，不一不異，無三無一。二乘但一即；別教但二即；圓具三即，三即真實相也。《釋論》云：「何等是實相？謂菩薩入於一相，知無量相，知無量相又入一相。」二乘但入一相，不能知無量相；別教雖入一相，又入無量相，不能更入一相。利根菩薩即空故入一相，即假故知無量相，即中故更入一相。如此菩薩，深求智度大海，一心即三，是真實相體也。

Seeing non-emptiness also has multiple kinds: First, seeing non-emptiness, one successively cuts off the fetters, progressing from the shallow to the deep; this is merely a semblance of reality, not the correct reality. Second, seeing non-emptiness, it is complete with all dharmas: through the initial syllable A-gate, one understands all meanings; it is identical to the middle, identical to the provisional, and identical to emptiness, neither one nor different, neither three nor one. The two vehicles have only one 'identical'; the distinctive teaching has only two 'identicals'; the perfect teaching is complete with all three 'identicals', and the three 'identicals' are the true real mark. The Commentary on the Great Prajñāpāramitā says: 'What is the real mark? It means that the bodhisattva enters the single mark, knows the immeasurable marks, and having known the immeasurable marks, re-enters the single mark.' The two vehicles only enter the single mark and cannot know the immeasurable marks; the distinctive teaching, although entering the single mark and also entering the immeasurable marks, cannot further re-enter the single mark. Sharp-rooted bodhisattvas, being identical to emptiness, enter the single mark; being identical to the provisional, know the immeasurable marks; and being identical to the middle, further re-enter the single mark. Such bodhisattvas deeply seek the great ocean of prajñāpāramitā; the single mind identical to the three is the substance of the true real mark.