摩訶止觀 1.116

1.116

若因緣所生法，不須破滅，體即是空，而不得即假、即中。設作假、中，皆順入空。何者？諸法皆即空，無主我故；假亦即空，假施設故；中亦即空，離斷常二邊故。此三番語雖異，俱順入空。退，非二乘析法；進，非別非圓，乃是三獸渡河，共空之意耳。

If dharmas born of causes and conditions need not be broken down and annihilated because their substance is itself empty, yet they cannot be immediate provisionality or immediate middle—even if one posits provisionality and the middle, they both conform to entering emptiness. Why? All dharmas are immediately empty because they lack a master and a self; the provisional is also immediately empty because it is a provisional establishment; the middle is also immediately empty because it is free from the two extremes of annihilationism and eternalism. Although the words of these three turns differ, they all conform to entering emptiness. In retreat, it is not the two vehicles' analysis of dharmas; in advance, it is neither distinctive nor perfect; it is merely the meaning of the three beasts crossing the river, sharing in emptiness.