大方廣圓覺修多羅了義經略疏 2.1298

2.1298

有人色相所礙，空靜之觀難成，先觀色幻，幻即全空，靜觀方成。復有執定實色，礙於心識，難修幻觀，先知其體本無而不妨覩相，方成假幻。復有修中難成絕待，先知假全空而無假，空全而假無空，空假俱無，絕於對待，方成寂滅。又有人直見心源，方知諸法即性故空，不壞相故假。或但從性現故假，無別所現故空。先後綺互，如諸輪說。

Some are hindered by form, so that the contemplation of emptiness and stillness is difficult to accomplish; they first contemplate form as illusory, and when illusion is entirely empty, the contemplation of stillness can then be accomplished. Again, there are those who grasp firmly onto real form, hindering their mind and consciousness so that it is difficult to cultivate the illusory contemplation; they first know that its essence is originally non-existent without obstructing the viewing of marks, and only then can provisional illusion be accomplished. Again, there are those who during cultivation find it difficult to accomplish absolute transcendence; they first know that the provisional is completely empty without any provisional, and emptiness is complete so that the provisional has no emptiness; when both emptiness and the provisional are non-existent, transcending relativity, only then can quiescence be accomplished. Again, there are those who directly see the mind-source, and only then know that all phenomena are empty because they are the nature itself, and are provisional because their marks are not destroyed. Or, they are provisional merely because they manifest from the nature, and empty because there is nothing else manifested. The precedence alternates, as explained regarding the wheels.