維摩經玄疏 3.69

3.69

次後說兩品，初〈品〉云「問曰：已知摩訶衍入第一義，今欲聞聲聞經入第一義」，論主具明生滅十二因緣，破六十二見，入第一義，即是為鈍根聲聞弟子，說因緣生滅相。生滅因緣，即是生滅四諦、四沙門果、三寶也。《中論》前申《摩訶衍》通、別、圓三教三種四諦、四沙門果、三寶；後兩品申三藏生滅四諦、四沙門果、三寶者，以後世人根轉鈍，應須還用此教。是則《中論》文略而義富，申佛四教既明詮，於四諦之理已顯，故言有四諦也。乃是如意殊論，非唼水殊論也。若不解此義，單複織假未知；若為通經，四假通經，意終難見也。

Next, following this, two chapters are expounded. The first chapter says: "Question: We already know that the Mahāyāna enters into the ultimate truth; now we wish to hear how the śrāvaka sūtras enter into the ultimate truth." The treatise master fully clarifies the twelve links of dependent origination with arising and ceasing, refutes the sixty-two views, and enters into the ultimate truth; this is to speak the characteristics of arising and ceasing of causes and conditions for disciples who are dull-rooted śrāvakas. The arising and ceasing of causes and conditions is precisely the arising and ceasing of the four truths, the four fruits of the recluse, and the Three Jewels. The *Mūlamadhyamakakārikā* earlier explained the three kinds of four truths, four fruits of the recluse, and Three Jewels of the three Mahāyāna teachings—shared, distinctive, and perfect; that the later two chapters explain the arising and ceasing four truths, four fruits of the recluse, and Three Jewels of the Tripiṭaka is because the capacities of people in later ages would become progressively duller, and they would need to use this teaching again. Thus the *Mūlamadhyamakakārikā* has concise text but rich meaning; having clearly explained the Buddha's four teachings, the principle of the four truths is already revealed, and hence it says that there are four truths. It is indeed a jewel-like treatise that fulfills wishes, not a treatise that mere water-sippers peck at. If one does not understand this meaning, single and compound woven provisionals remain unknown; if one attempts to penetrate the sūtras, the intention of the four provisionals penetrating the sūtras will in the end be difficult to see.