摩訶止觀 7.192

7.192

若觀眼色於諸如來常，具足無減修，明識來入門者，眼色一念心起即是法界，具一切法，即空、即假、即中。四句求不可得，故言「即空」。如彌勒相色，一念三百億五陰生滅，乃至一地、十地相色既爾；受、想、行、識亦復如是。又外道打髑髏作聲，聽知生處，知無量事；香、味、觸等亦復如是。故言「即假」。假不定假，空不定空，則非空非假。若眼一法非空非假，則一切法非空非假。猶如虛空，有、無永寂；亦如日月，無幽不照。

If one contemplates eye and form as the constancy of the Tathāgatas, fully endowed with non-deficient cultivation, and clearly discerning the gate of ingress, then when a single thought-moment of mind arises regarding eye and form, it is the dharmadhātu, possessing all dharmas, identical to emptiness, identical to the provisional, and identical to the middle. When sought through the four propositions, it cannot be found; hence it is called 'identical to emptiness'. Just as Maitreya observes visible form, in a single thought-moment three hundred billion five aggregates arise and cease, up to the first bhūmi and the tenth bhūmi where the marks of form are like this; sensation, perception, formations, and consciousness are also like this. Furthermore, tīrthikas strike a skull to make a sound, and by listening know the place of rebirth and know immeasurable matters; fragrance, taste, touch, and so forth are also like this. Hence it is called 'identical to the provisional'. The provisional is not determinately provisional, and emptiness is not determinately empty; thus it is neither empty nor provisional. If the single dharma of the eye is neither empty nor provisional, then all dharmas are neither empty nor provisional. Just like empty space, existence and non-existence are eternally quiescent; it is also like the sun and moon, illuminating every hidden place.