摩訶止觀 7.40

7.40

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).