摩訶止觀 3.82

3.82

Regarding the characteristics of the perfect and sudden calming and contemplation: when calming takes the truths as its object, a single truth is threefold; when the truths are bound to calming, a single calming is threefold. It is like three marks in a single thought-moment: although it is a single thought-moment, there are three marks. Calming and truth are also like this: the dharma that is calmed is, though one, threefold; the mind capable of calming is, though three, one. When contemplation contemplates the realm, a single realm is threefold; when the realm arouses contemplation, a single contemplation is threefold. Like the three eyes on the face of Maheśvara: though there are three eyes, they are a single face. The realm of contemplation is also like this: contemplating three is just one, arousing one is just three, inconceivable. It is neither provisional nor real, neither superior nor inferior, neither earlier nor later, neither combined nor separate, neither large nor small. Therefore the Mūlamadhyamakakārikā says: 'Dharmas that arise from causes and conditions are identical to emptiness, identical to the provisional, and identical to the middle.' Furthermore, as the Diamond Prajñā says: 'Like a person with eyes when the sun shines brightly, seeing various forms.' If the eyes alone could see, the sun would not be needed; if there were no forms, even with the sun and eyes, nothing would be seen. These three dharmas are not at different times and not separate from one another. The eyes are an analogy for calming; the sun is an analogy for contemplation; forms are an analogy for the realm. These three dharmas are neither earlier nor later, spoken of as three at one and the same time. Discussing the one within the three is likewise so. If one understands this meaning, one understands the characteristics of calming and contemplation in the perfect and sudden teaching.