摩訶止觀 3.117

3.117

是則三四十二種，說三諦不同，豈可以凡情局聖，謂唯一種，執諍自毀耶？若知聖說無崖，終不是此非彼、起增上慢、高舉稜層。如有智盲人，莫諍乳色；勤行方便，慚愧有羞。以三止證三眼，見三法，獲三智，知三諦；見中分明，雙照曉了。如雲除發障，上顯下明。爾時乃可諦審是非，決定師子吼也。私謂：「隨情是併與；隨情智是半與半奪；隨智是併奪。何者？如聖語凡云：『汝今心想，即是俗；能體達俗虛，即是真。』豈非併與相？『汝今所知百千推畫，皆是俗；唯聖所知，乃是真。』豈非半與半奪相？夫『二諦者，凡人併不識，上聖獨能知。』此豈非併奪？此釋易解，故錄之。」

Thus, there are three times four, or twelve ways in which the teaching of the three truths differs. How could one use mundane sentiments to restrict the holy, assert that there is only one kind, and cling to disputation to one's own ruin? If one understands that the holy teachings are boundless, one will ultimately neither affirm this and deny that, nor arouse excessive pride and loftily elevate oneself. Like a wise blind man, do not argue over the colour of milk; diligently practice expedients, feeling ashamed and remorseful. With the three calmings verify the three eyes, perceive the three dharmas, obtain the three wisdoms, and know the three truths; perceive clearly the middle way, and illuminate both [truths] with full comprehension. It is like clouds clearing away to reveal obstacles removed, above manifest and below distinct. Only then can one scrupulously examine right and wrong, and make the definitive lion's roar. [Guanding] adds: "Accordance with sentiment is complete concession; accordance with both sentiment and wisdom is half concession and half deprivation; accordance with wisdom is complete deprivation. Why so? For example, when the holy one speaks to the mundane, saying: 'Your current mental thoughts are the worldly [truth]; to be able to realize that the worldly is empty is the ultimate [truth]'—is this not a mark of complete concession? 'The hundreds of thousands of conceptualizations you know now are all the worldly; only what the sage knows is the ultimate'—is this not a mark of half concession and half deprivation? 'As for the two truths, mundane people do not know either, while only the supreme sage can know them'—is this not complete deprivation? This explanation is easy to understand, so I have recorded it."