摩訶止觀 1.118

1.118

若謂即空、即假、即中者，雖三而一，雖一而三，不相妨礙。三種皆空者，言思道斷故；三種皆假者，但有名字故；三種皆中者，即是實相故。但以空為名，即具假、中；悟空，即悟假、中。餘亦如是。當知聞於一法，起種種解，立種種願，即是種種發菩提心。此亦可解。

If one speaks of immediate emptiness, immediate provisionality, and immediate middle, then although they are three they are one, and although they are one they are three, without obstructing each other. The three kinds are all empty because the path of words and thought is cut off; the three kinds are all provisional because they exist merely as names; the three kinds are all middle because they are themselves the true reality. Merely by having the name of emptiness, it is fully endowed with the provisional and the middle; when one awakens to emptiness, one awakens to the provisional and the middle. The others are likewise. One should know that upon hearing a single dharma, one generates various understandings and establishes various vows; this is precisely generating the bodhicitta in various ways. This can also be understood.