摩訶止觀 6.146

6.146

圓教十信六根淨時，即遍見聞十法界事。若是入空，尚無一物；既言六根互用，即是入假位也。又五品弟子正行六度廣能說法，即是入假之位，何必待六根淨耶？又初心之人能知如來祕密之藏，圓觀三諦，尚能即中，豈不即假？《大品》云：「初坐道場，尚便成正覺，轉法輪，度眾生。」又六即料簡便有出假之義，何須待至五品耶？

In the perfect teaching, when the six sense faculties are purified in the ten faiths, one sees and hears the affairs of the ten dharmadhātus everywhere. If it were entering emptiness, not a single thing would exist; since it speaks of the mutual functioning of the six faculties, this is the stage of entering the provisional. Furthermore, the disciples of the five ranks properly practicing the six perfections and extensively capable of explaining the Dharma is itself the stage of entering the provisional; why must one wait for the six faculties to be purified? Furthermore, a person of the initial mind can know the Tathāgata's secret treasury and perfectly contemplate the three truths; if he can already be identical with the middle, how could he not be identical with the provisional? The Pañcaviṃśatisāhasrikā says: 'When first sitting in the bodhimaṇḍa, one immediately realizes correct enlightenment, turns the wheel of Dharma, and delivers sentient beings.' Moreover, in the critical evaluation of the six identities, the meaning of stepping forth into the provisional is already present; why must one wait until the five ranks?