摩訶止觀 7.40

7.40

今一念心起不思議，即一切種，十界陰入不相妨礙。若觀法性因緣生故，一種一切種，則一色一切色。若法性空故，一切色一色，則一空一切空。法性假故，一色一切色，一假一切假。法性中故，非一非一切，雙照一、一切，亦名非空非假雙照空假，則一切非空非假雙照空假。九法界色即空、即假、即中，亦復如是。是名「身念處」。

Now, the arising of a single thought-moment is inconceivable; it is all kinds, and the aggregates and sense bases of the ten realms do not obstruct one another. If one contemplates that the dharmatā arises from causes and conditions, one kind is all kinds, and thus one form is all forms. If [one contemplates that] the dharmatā is empty, all forms are one form, and thus one emptiness is all emptiness. Because the dharmatā is provisional, one form is all forms, and one provisionality is all provisionality. Because the dharmatā is middle, it is neither one nor all, and simultaneously illuminates both the one and the all; it is also called neither empty nor provisional while simultaneously illuminating emptiness and the provisional, and thus all is neither empty nor provisional while simultaneously illuminating emptiness and the provisional. The forms of the nine dharmadhātus are identical to emptiness, identical to the provisional, and identical to the middle, and are also like this. This is called the “mindfulness of the body” (kāyasmṛtyupasthāna).