起信論疏筆削記 20.22

20.22

若菩薩為度一切眾生，成就一切佛法故，不應取著無為，爾時應修從空入假觀。即當諦觀心性雖空，對緣之時，亦能出生一切諸法。猶如幻化，雖無實體，亦有見聞覺知等相，差別不同。行者如是觀時，雖知一切諸法畢竟空寂，能於空中修種種行，如空中種樹。亦能分別眾生諸根性欲，性欲無量故則說法無量。若能成就無量辯才，即能利益五道眾生，是名從空入假觀，亦名平等觀，亦名法眼，亦名道種智。住此觀中，智慧力多，雖見佛性而不明了。

"If a bodhisattva, in order to liberate all sentient beings and accomplish all Buddhadharmas, does not seize upon and cling to the unconditioned, at that time they should cultivate the contemplation of entering the conventional from emptiness. They should immediately contemplate attentively that although the mind-nature is empty, when confronting conditions it can also produce all dharmas. Just like illusions and transformations, although they have no real substantial essence, they also have marks such as seeing, hearing, sensing, and knowing, distinct and differentiated. When the practitioner contemplates in this way, although knowing that all dharmas are completely empty and quiescent, they are able to cultivate various practices within emptiness, like planting trees in the empty sky. They can also distinguish the various faculties, natures, and desires of sentient beings; because natures and desires are immeasurable, their preaching of the Dharma is immeasurable. If they can accomplish immeasurable eloquence, they can benefit sentient beings of the five destinies; this is called the contemplation of entering the conventional from emptiness, also called the contemplation of equality, also called the Dharma eye, also called the knowledge of the aspects of the path (mārgākārajñatā). Abiding in this contemplation, wisdom power is excessive; although one sees the Buddha-nature, it is not yet clear."