摩訶止觀 3.83

3.83

何但三一、一三？總前諸義，皆在一心。其相云何？體無明顛倒即是實相之真，名「體真止」。如此實相遍一切處，隨緣歷境，安心不動，名「隨緣方便止」。生死涅槃，靜散休息，名「息二邊止」。體一切諸假悉皆是空，空即實相，名「入空觀」。達此空時，觀冥中道，能知世間生滅法相，如實而見，名「入假觀」。如此空慧即是中道，無二無別，名「中道觀」。

Why only three-in-one and one-in-three? All the preceding meanings are comprehensively present in a single mind. What are their characteristics? Realising that the inversions of avidyā are themselves the truth of true reality is called 'calming by realising the true'. Such true reality is omnipresent; following conditions and engaging realms, keeping the mind pacified and unmoving is called 'calming by expedients following conditions'. The calming and resting of saṃsāra and nirvāṇa, stillness and distraction, is called 'calming by resting the two extremes'. Realising that all provisionalities are entirely empty, and that emptiness is itself true reality, is called 'contemplation of entering emptiness'. Reaching this emptiness, contemplation merges with the middle way, and one can know the characteristics of the arising and perishing of worldly dharmas and see them as they truly are; this is called 'contemplation of entering the provisional'. Such wisdom of emptiness is identical to the middle way, without duality or distinction; this is called 'contemplation of the middle way'.