十不二門指要鈔 2.95

2.95

答：「往時不解境觀之徒，據此等文妄有除削。何者？此約三千以明空中，已具不思議假，況復利他之觀，初心豈可不修？不修則何名摩訶薩？秖為假觀始行須修，方得感應同居一念，自他不二據茲而立，如何劫云自行無假？又若自行唯修空中，內觀豈非自行？何故言即空假中邪？」

Answer: "In past times, those who did not understand object and contemplation made arbitrary deletions based on such texts. Why so? Here, clarifying emptiness and the middle in terms of the three thousand already possesses the inconceivable provisional; furthermore, as for the contemplation of benefiting others, how could an initial practitioner fail to cultivate it? If one does not cultivate it, how could one be called a mahāsattva? It is precisely because the provisional contemplation must be cultivated by a beginner that sympathetic resonance can coincide in a single thought-moment; the nonduality of self and other is established based on this. How could one rashly say that self-cultivation has no provisional? Furthermore, if self-cultivation only cultivated emptiness and the middle, would internal contemplation not be self-cultivation? Why then does it say 'identical to emptiness, provisionality, and the middle'?"