摩訶止觀 1.140

1.140

次、根塵相對，一念心起，即空即假即中者，若根若塵，並是法界，並是畢竟空，並是如來藏，並是中道。云何即空？並從緣生，緣生即無主，無主即空。云何即假？無主而生即是假。云何即中？不出法性，並皆即中。當知一念即空即假即中，並畢竟空，並如來藏，並實相。非三而三，三而不三；非合非散，而合而散，非非合非非散；不可一異而一異。譬如明鏡，明喻即空，像喻即假，鏡喻即中。不合不散，合散宛然；不一二三，二三無妨。此一念心，不縱不橫，不可思議。非但己爾，佛及眾生亦復如是。

Next, with faculty and object confronting each other, a single thought-moment arises, which is identical to emptiness, identical to the provisional, and identical to the middle: whether faculty or object, both are the dharmadhātu, both are ultimate emptiness, both are the tathāgatagarbha, and both are the middle way. How are they identical to emptiness? They both arise from conditions; arising from conditions, they lack a master; lacking a master, they are empty. How are they identical to the provisional? Arising without a master is itself the provisional. How are they identical to the middle? Not departing from the dharmatā, they are both entirely identical to the middle. One should know that a single thought-moment is identical to emptiness, identical to the provisional, and identical to the middle, entirely ultimate emptiness, entirely the tathāgatagarbha, entirely true reality. Not three and yet three, three and yet not three; neither conjoined nor scattered, yet conjoined and scattered, and neither not conjoined nor not scattered; impossible to be one or different, yet one and different. For example, like a bright mirror: the brightness exemplifies identity with emptiness, the reflection exemplifies identity with the provisional, and the mirror exemplifies identity with the middle. Not conjoined and not scattered, yet conjunction and scattering are vivid; not one, two, or three, yet two and three present no obstacle. This single thought-moment is neither vertical nor horizontal, inconceivable. Not only is it thus for oneself, but for the Buddha and sentient beings it is also like this.