止觀輔行傳弘決 2.51

2.51

「又觀」下，假觀也。還舉作受一十二事，一一十界，名之為假。一家教門藏通即約六道論假，用觀即有即不即異，其法即是藏通入門。別圓假觀必約十界，但以次第不次第別，一心異心明境麁妙。比者頻聞觀柱緣生，緣生即空，空假不二名為三觀。作此說者尚未成通，通須四句成性相空。若有中名異通教者，通教何曾無中道名？況復通教仍須四門，門門十乘方名通觀。人不見此，何殊暗空？「為六度」下，結成三三昧等恒沙佛法。

From 'Moreover, contemplating' downward is the contemplation of provisionality. It again takes up the twelve matters of action and experience, each across the ten realms, and names them provisional. In the doctrinal teachings of our school, the Tripiṭaka and shared teachings discuss provisionality in terms of the six paths, and in application of contemplation there is the difference between identity and non-identity; these methods are the gateways to the Tripiṭaka and shared teachings. The contemplation of provisionality in the distinctive and perfect teachings necessarily addresses the ten realms, differing only in being sequential or non-sequential; and whether in a single mind or different minds clarifies the coarse or subtle nature of the object. Recently, I have frequently heard [people say] that contemplating a pillar as conditionally arisen, conditional arising being identical to emptiness, and the non-duality of emptiness and provisionality is called the three contemplations. Those who make this statement have not even accomplished the shared [teaching]; the shared [teaching] requires the four propositions to accomplish the emptiness of nature and characteristics. If there are names of the middle that differ from the shared teaching, when has the shared teaching ever lacked the name 'middle path'? Furthermore, the shared teaching still requires four gates, with the ten vehicles for each gate, before it is called the contemplation of the shared [teaching]. When people fail to see this, how do they differ from dark emptiness? From 'Serving as the six perfections' downward concludes the accomplishment of the three samādhis and other Buddha-dharmas numerous as the sands of the Ganges.