請觀音經疏 1.7

1.7

第二別釋者，又為二：一明境、二明智。今言境者，即是三諦三境：一因緣俗諦境、二真諦境、三中道第一義諦境。此之三境為智所觀，即為四：一者觀因緣觀，觀俗諦麁事。二者觀因緣俗諦麁細，空無所有無非幻化，即是入空觀。三者分別俗諦，萬物方圓長短四微好醜細事無滯，即是出假觀。四者觀真俗之實相，是中道第一義諦觀。故《涅槃》云「十二因緣有四種觀。」《中論》偈云「因緣所生法」，即空即假即中之謂也。但此之四觀，終是三諦之境。

Second, regarding the particular explanation, it is again twofold: first, clarifying the sphere; second, clarifying wisdom. Now speaking of the sphere, it refers to the three truths and the three spheres: first, the sphere of conventional truth of causes and conditions; second, the sphere of ultimate truth; third, the sphere of the primary truth of the Middle Way. These three spheres, as contemplated by wisdom, are then divided into four: first, contemplating with the contemplation of causes and conditions, contemplating the coarse phenomena of conventional truth; second, contemplating the coarse and subtle aspects of the conventional truth of causes and conditions as empty, non-existent, and nothing other than illusory transformations, which is entering the contemplation of emptiness; third, discriminating conventional truth, being unhindered regarding the square, round, long, short, four subtle atoms, beautiful, ugly, and minute phenomena of the myriad things, which is emerging into the contemplation of the conventional; fourth, contemplating the true mark of the ultimate and conventional, which is the contemplation of the primary truth of the Middle Way. Hence the Nirvāṇa-sūtra says: "There are four kinds of contemplations of the twelve links of dependent origination." The verse of the Mūlamadhyamakakārikā says: "Dharmas that arise from causes and conditions," which means precisely empty, precisely conventional, and precisely the middle. Yet these four contemplations, in the end, are the spheres of the three truths.