摩訶止觀 6.199

6.199

若無生門觀智障自生非自生，故說「自生空」；自生空非自空，故說「自生假」；自假非假、自空非空，故說「自生中」；自中不但中，雙照空假，故說「三觀一心」者，餘諸門亦如是。若無生門觀智障他生非他生、共生非共生、無因生非無因生，乃至三觀一心者，餘門亦如是。若無生門觀智障自滅非自滅，故說「自滅空」；自空非自空，故說「自滅假」；自假非假、自空非空，故說「自滅中」；自滅中不但中，雙照空假，故說「自滅三觀一心」者，餘門亦如是。若無生門觀智障他滅非他滅、共滅非共滅、無因滅非無因滅，乃至三觀一心者，餘門亦如是。若無生門自待非自待，故說「自待空」；自空非自空，故說「自待假」；自空非空、自假非假，故說「自待中」；自中不但中，雙照二諦，故說「三觀一心」者，餘門亦如是。若無生門他待非他待，共待非共待，無因待非無因待，乃至三觀一心者，餘門亦如是。若無生門三觀結成破法遍者，餘門亦如是。以無生門如上等諸法度入餘門，縱橫無礙，如金剛刀，無能障者。

If within the gate of non-arising one contemplates that the obstacle to knowledge arising from self is not arising from self, and therefore speaks of 'self-arising as empty'; that self-arising emptiness is not self-emptiness, and therefore speaks of 'self-arising as provisional'; that self-provisionality is not provisional and self-emptiness is not empty, and therefore speaks of 'self-arising as the middle'; and that the self-middle is not merely the middle, but doubly illumines both emptiness and the provisional, and therefore speaks of 'the three contemplations in a single mind'—the other gates are also like this. If within the gate of non-arising one contemplates that the obstacle to knowledge arising from other is not arising from other, arising from both is not arising from both, and arising without cause is not arising without cause, up to the three contemplations in a single mind, the other gates are also like this. If within the gate of non-arising one contemplates that the obstacle to knowledge ceasing from self is not ceasing from self, and therefore speaks of 'self-ceasing as empty'; that self-emptiness is not self-emptiness, and therefore speaks of 'self-ceasing as provisional'; that self-provisionality is not provisional and self-emptiness is not empty, and therefore speaks of 'self-ceasing as the middle'; and that self-ceasing in the middle is not merely the middle, but doubly illumines emptiness and the provisional, and therefore speaks of 'self-ceasing as the three contemplations in a single mind'—the other gates are also like this. If within the gate of non-arising one contemplates that the obstacle to knowledge ceasing from other is not ceasing from other, ceasing from both is not ceasing from both, and ceasing without cause is not ceasing without cause, up to the three contemplations in a single mind, the other gates are also like this. If within the gate of non-arising self-relativity is not self-relativity, and therefore one speaks of 'self-relativity as empty'; that self-emptiness is not self-emptiness, and therefore speaks of 'self-relativity as provisional'; that self-emptiness is not empty and self-provisionality is not provisional, and therefore speaks of 'self-relativity as the middle'; and that the self-middle is not merely the middle, but doubly illumines the two truths, and therefore speaks of 'the three contemplations in a single mind'—the other gates are also like this. If within the gate of non-arising other-relativity is not other-relativity, joint relativity is not joint relativity, and uncaused relativity is not uncaused relativity, up to the three contemplations in a single mind, the other gates are also like this. If within the gate of non-arising the three contemplations conclude to form the comprehensive refutation of dharmas, the other gates are also like this. By transferring the above teachings from the gate of non-arising into the other gates, vertical and horizontal are unobstructed, like a diamond blade that nothing can impede.