摩訶止觀 5.204

5.204

一、無生門破法遍者，又為三：一、從假入空破法遍；二、從空入假破法遍；三、兩觀為方便，得入中道第一義諦破法遍。如此三觀實在一心，法妙難解，寄三以顯一耳。《大論》云：「三智實在一心，為向人說，令易解故，分屬三人。」《華嚴》亦有二意：宣說菩薩歷劫修行，彼為鈍根也；初發心時便成正覺，所有慧身不由他悟，彼是利根也。《法華》唯一意：「正直捨方便，但說無上道。」今欲借別顯總，舉次而論不次，故先三義解釋也。

First, the universal refutation of dharmas through the gate of nonproduction also has three parts: first, universal refutation by entering emptiness from the provisional; second, universal refutation by entering the provisional from emptiness; third, universal refutation by using the two contemplations as expedients to enter the primary truth of the middle way. Although these three contemplations are truly in a single mind, the Dharma is subtle and difficult to understand, so we lodge in the three to reveal the one. The Great Treatise says: 'The three wisdoms are truly in a single mind; to explain them to people and make them easy to understand, they are separately assigned to three persons.' The Avataṃsaka also has two meanings: proclaiming that bodhisattvas practice through kalpas is for those of dull faculties; attaining correct awakening at the very moment of first generating the mind, where the body of wisdom possessed is not awakened through others, is for those of sharp faculties. The Lotus has only a single meaning: 'Directly casting aside expedients, speaking only of the unexcelled path.' Now, wishing to borrow the distinctive to reveal the total, and bringing up the sequential to discuss the non-sequential, we therefore explain these three meanings first.