摩訶止觀 6.207

6.207

總者，秖約無明一念心，此心具三諦；體達一觀，此觀具三觀。若不得前來橫竪諸說，如此境智何由可解？前說一念無明與法性合，即有一切百千夢事。一陰界入一切陰界入，無量單、複、具足、無言等見，三界九地一切諸思，十六門破等諸法，先已次第橫竪聞竟。今聞一心因緣生法者，即懸超前來一切次第因緣生法，懸識不可思議因緣生法。前說諸法皆三假、四句，句句求實不可得；單、複諸見皆空，九地諸思皆空，十六門皆空，先已聞故；今聞一心即是空，懸超前來次第諸空，懸識不可思議畢竟妙空。前來所明諸假覆疎倒入，分別藥、病、授藥等法，先已聞故；今聞一心即假，懸超前來次第之假，懸識雙照二諦之假。今聞非空非假者，懸超前來諸空皆非空，諸假皆非假。又前來分別一切非有非無：單見中非有非無，複見中非有非無，具足中非有非無；三藏中非有非無，通門非有非無，別門非有非無，前已聞故；今聞非有非無，懸超前來諸非有非無，懸識中道不可思議非有非無。

As for the general explanation: it is simply based on the single thought-moment of mind of avidyā. This mind is endowed with the three truths; when one experientially penetrates one contemplation, this contemplation is endowed with the three contemplations. If one does not grasp the previous horizontal and vertical explanations, on what basis could such an object and wisdom be understood? Previously it was said that when a single thought-moment of avidyā unites with dharmatā, there are all the hundreds of thousands of dream-like affairs. That a single aggregate, realm, or entrance is all aggregates, realms, and entrances; the immeasurable simple, compound, complete, and ineffable views; all thoughts of the nine stages in the three realms; and the refutation through the sixteen gates—such dharmas have already been heard sequentially, both horizontally and vertically. Now, hearing that dharmas are produced by causes and conditions in a single mind immediately leaps beyond all the previous sequentially produced dharmas of causes and conditions, directly recognizing the inconceivable dharmas produced by causes and conditions. Previously it was said that all dharmas are the three provisionalities and the four propositions, and that seeking reality proposition by proposition is ungraspable; that the simple and compound views are all empty, the thoughts of the nine stages are all empty, and the sixteen gates are all empty—this having been heard before, now hearing that a single mind is identical to emptiness immediately leaps beyond all the previous sequential emptinesses, directly recognizing the inconceivable, ultimate, wondrous emptiness. What was previously explained regarding all provisionalities—reversing, separating, turning over, and entering; discerning medicines, diseases, and dispensing medicine—having been heard before, now hearing that a single mind is identical to the provisional immediately leaps beyond the previous sequential provisionalities, directly recognizing the provisional that doubly illumines the two truths. Now, hearing of neither empty nor provisional immediately leaps beyond the previous [formulations where] all emptinesses are not empty and all provisionalities are not provisional. Furthermore, previously all aspects of neither existent nor non-existent were distinguished: neither existent nor non-existent within simple views, neither existent nor non-existent within compound views, neither existent nor non-existent within complete views; neither existent nor non-existent in the Tripiṭaka, neither existent nor non-existent in the shared gate, neither existent nor non-existent in the distinctive gate—this having been heard before, now hearing of neither existent nor non-existent immediately leaps beyond all the previous instances of neither existent nor non-existent, directly recognizing the middle way's inconceivable neither existent nor non-existent.