摩訶止觀 4.171

4.171

圓釋不爾。何以得知？若為上地人說，應作法性佛，現法性國，為法性菩薩說之，何意相輔現此三界？為欲度此凡俗故，論此妙法，使其得修。若言不爾，為誰施權？權何所引？若得此意，初心凡夫能於一念圓棄諸蓋。故《大品》云：「一切法趣欲事，是趣不過。欲事尚不可得，何況當有趣不趣？」釋曰：趣即是有，有能趣、所趣故，即辯俗諦。欲事不可得，即是明空；空中無能趣、所趣故，即辯真諦。「云何當有趣非趣？」即是辯中道。當知三諦秖在一欲事耳。

The perfect explanation is not like this. How is this known? If it were taught for people of the higher stages, one should act as a dharmatā Buddha, manifest a dharmatā land, and teach it to dharmatā bodhisattvas; what would be the intention of mutually assisting and manifesting in these three realms? It is in order to deliver these ordinary, worldly beings that this subtle Dharma is discussed, so that they may cultivate it. If one says this is not so, for whom are the provisional means established? Toward what do the provisional means lead? If one grasps this meaning, an ordinary person of the initial mind can, in a single thought-moment, perfectly discard all the hindrances. Therefore the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: "All dharmas converge into the matter of desire, and this convergence cannot be exceeded. The matter of desire itself is ungraspable; how much more so could there be convergence or non-convergence?" The explanation states: "Convergence" means existence; because there is that which converges and that to which it converges, this explains the conventional truth. "The matter of desire is ungraspable" clarifies emptiness; because in emptiness there is neither that which converges nor that to which it converges, this explains the true truth. "How could there be convergence or non-convergence?" explains the middle way. One should know that the three truths reside simply in a single matter of desire.