摩訶止觀 6.208

6.208

如此三諦一心中解者，此人難得。何以故？約心論無明，還約心論因緣所生法，故有前來一切法；約心即空，故有前來諸空；還約心論假，故有前來出假等；亦約心論法界，故有中道非空非假。三諦具足，秖在一心，分別相貌，如次第說。若論道理，秖在一心，即空、即假、即中。如一剎那而有三相，三相不同，生、住、滅、異。一心三觀亦如是，生喻假有，滅喻空無，住喻非空非有；三諦不同，而秖一念，如生、住、滅、異秖一剎那。三觀、三智、三止、三眼，例則可知。

One who understands these three truths within a single mind is difficult to find. Why is this? Discussing avidyā with reference to the mind, one also discusses the dharmas produced by causes and conditions with reference to the mind; therefore all the previous dharmas exist. Because with reference to the mind it is identical to emptiness, the previous emptinesses exist. Also discussing the provisional with reference to the mind, the previous emergence into the provisional exists. Also discussing the dharmadhātu with reference to the mind, the middle way of neither empty nor provisional exists. The three truths are completely furnished within merely a single mind; their distinguishing features are spoken of sequentially. If one discusses the principle, it is merely in a single mind: identical to emptiness, identical to the provisional, and identical to the middle. Just as a single kṣaṇa possesses three characteristics, and the three characteristics differ—arising, abiding, ceasing, and changing—so too are the three contemplations in a single mind: arising is an analogy for provisional existence, ceasing is an analogy for empty non-existence, and abiding is an analogy for neither empty nor existent; the three truths differ and yet are merely a single thought-moment, just as arising, abiding, ceasing, and changing are merely a single kṣaṇa. The three contemplations, three wisdoms, three calmings, and three eyes can be known by analogy.