維摩經玄疏 3.66

3.66

二、明對論者，若別通經論，類經可知。若通申經論，如《中論》破一切內、外顛倒執諍竟，外人問曰：「若一切世間皆空無所有者，即應無生無滅；以無生滅故，則無四諦四、沙門果、三寶。若受空法，有如此等過。」論主答曰「汝今實不能，知空、空因緣……諸佛依二諦，為眾生說法……若不知二諦，則不知真佛法。以有空義故，則一切法得成；若無空義者，一切法則不成。」一切法成者，有四諦、四沙門果、三寶也。今釋此語，論主破執見既盡，明有四諦、四沙門果、三寶者，即是申《摩訶衍》教三種四諦、三種四沙門果、三種三寶也。

2. Clarifying in matching with treatises: if matching specific sūtras and treatises, they can be known by analogy with the sūtras. If comprehensively explaining sūtras and treatises, as when the *Mūlamadhyamakakārikā* has finished refuting all internal and external inverted attachments and disputes, the opponent asks: "If all worldly things are completely empty and non-existent, there would be no arising and no ceasing; because there is no arising and ceasing, there would be no four truths, no four fruits of the recluse, and no Three Jewels. If one accepts the teaching of emptiness, there are such faults." The treatise master replies: "You now truly cannot understand emptiness, or the causes and conditions of emptiness. ... The Buddhas rely on the two truths to expound the Dharma for sentient beings. ... If one does not know the two truths, one does not know the true Buddha Dharma. Because the meaning of emptiness exists, all dharmas can be accomplished; if the meaning of emptiness did not exist, all dharmas would not be accomplished." All dharmas being accomplished means there are the four truths, the four fruits of the recluse, and the Three Jewels. Now, explaining these words: when the treatise master has exhausted the refutation of attached views, clarifying that there are the four truths, four fruits of the recluse, and Three Jewels, this is to explain the three kinds of four truths, three kinds of four fruits of the recluse, and three kinds of Three Jewels of the Mahāyāna teaching.