摩訶止觀 10.23

10.23

今於觀支忽發先解，夢虛空花如幻之有，作此有解，解心明利。或作幻本無實，無實故空，空解明利；或作亦空亦有解，譬如幻化物，見而不可見；或作非空非有解，非是幻有亦作幻無。《中論．觀法品》云：「若言諸法非有非無，是名愚癡論。」向道人聞說即悟，名得實相；邪心取著，生戲論者，即判屬愚癡論。是為通教四門四見也。

Now, within the contemplation factor, past understanding suddenly arises: viewing illusory existence as like dreams and flowers in empty space, one forms this understanding of existence, and the understanding mind is luminous and sharp. Or one considers the illusion to have originally no reality, and because it lacks reality it is empty, so that the understanding of emptiness is luminous and sharp. Or one forms an understanding of both emptiness and existence, like an illusory object which is visible yet cannot be grasped as real. Or one forms an understanding of neither emptiness nor existence, being neither illusory existence nor illusory non-existence. The "Chapter on Contemplating Dharmas" in the Mūlamadhyamakakārikā says: "If one says that all phenomena are neither existent nor non-existent, this is called foolish talk." When a practitioner heard it expounded and immediately awakened, that was called attaining true reality; when a wrong mind grasps and adheres to it, generating conceptual proliferation, it is determined to belong to foolish talk. These are the four views of the four gates of the shared teaching.