四明十義書 1.83

1.83

至明修觀，乃於能造陰識明具三千，三千是假。《大意》云：此能造心具足諸法。故《輔行》云：心具足假。此之三千，非法性無明自他共離而造，故約此空假遮照不偏名中道。豈非不思議境義含三觀。發心中既全依此理，豈不具三義耶？安心中遂以三止三觀總別安之，此去三觀之義節節轉明也。故知十乘無不以空假中而為大體也。故云以一念識心為境，以三觀觀之。應知廣則十乘、略則三觀，故云不思議境。望後九觀，名所觀境；望前陰識，則妙境并下九乘同是能觀之三觀也，即《輔行》次明修觀文也。

Coming to the explanation of cultivating contemplation, it is upon the aggregate of consciousness, which is capable of producing, that it is explained to possess the three thousand; the three thousand are the conventional. The Dayi says: 'This mind that is capable of producing possesses all dharmas.' Therefore the Fuxing says: 'The mind possesses the conventional.' These three thousand are produced neither by dharmatā nor by ignorance, nor by self, other, both, or without cause; hence, in terms of emptiness and the conventional neither screening nor shining onesidedly, it is called the Middle Way. How does the inconceivable object not implicitly contain the threefold contemplation? Since developing the bodhicitta entirely relies on this principle, does it not possess the threefold meaning? In pacifying the mind, one then pacifies it collectively and distinctively by means of the three stoppings and three contemplations; from this point on, the meaning of the threefold contemplation becomes increasingly clear at every stage. Therefore we know that the ten vehicles without exception take emptiness, the conventional, and the middle as their overarching substance. Therefore it is said: 'taking a single thought-moment of the consciousness-mind as the object, one contemplates it with the threefold contemplation.' One should know that in expanded terms it is the ten vehicles, and in abridged terms it is the threefold contemplation; thus it is called the inconceivable object. Looking toward the subsequent nine contemplations, it is termed the contemplated object; looking toward the preceding aggregate of consciousness, then the wondrous object along with the subsequent nine vehicles are all alike the threefold contemplation that is capable of contemplating—this is the text of the Fuxing where it next explains the cultivation of contemplation.