維摩經玄疏 6.70

6.70

二、明用四悉檀起空門者，類前有門，用四悉檀起空門，義即成也。而諸成論師云「《毘曇》有門但是調心，不能得道；《成實》見空，乃得道耳」，諸數論師云「我用小乘明義，見有得道；汝探用大乘明義，故說見空得道」，今謂此並不得三藏教意，《大集經》云「常見之人，說異念斷；斷見之人，說一念斷。二見雖殊，得道無異」，《大智論》云「聲聞經中，處處明法空義」，豈得言見空得道，探明大乘！今約此四悉檀意，作成、壞義：數人四義成，《成論》四義壞；《成論》四義成，數人四義壞。是則成、壞敵等，何者是《成論》成？何者是數人壞？若解三藏教巧、拙兩度，則《成論》空門義成，數人有門義壞者也。

Second, explaining the use of the four siddhāntas to generate the door of emptiness: analogous to the door of existence above, when one uses the four siddhāntas to generate the door of emptiness, the meaning is thereby established. Yet the masters of the Tattvasiddhi say: 'The Abhidharma's door of existence merely regulates the mind and cannot attain the Way; the Tattvasiddhi's perception of emptiness is what attains the Way.' The Abhidharma masters say: 'We use the Hīnayāna to explain the meaning, and perceive existence to attain the Way; you illicitly draw upon the Mahāyāna to explain the meaning, and thus speak of perceiving emptiness to attain the Way.' We say now that neither of these grasps the meaning of the Tripiṭaka teaching. The Mahāsaṃnipāta Sūtra says: 'Those of eternalist views speak of severance through distinct thoughts; those of annihilationist views speak of severance through a single thought. Although the two views differ, their attainment of the Way is not different.' The Mahāprajñāpāramitopadeśa says: 'In the śrāvaka sūtras, the meaning of the emptiness of dharmas is explained everywhere.' How could one say that perceiving emptiness to attain the Way is an illicit borrowing of the Mahāyāna! Now, relying on the intention of these four siddhāntas, we construct the meanings of establishment and refutation: the four meanings of the Abhidharma masters are established, while the four meanings of the Tattvasiddhi are refuted; the four meanings of the Tattvasiddhi are established, while the four meanings of the Abhidharma masters are refuted. Thus establishment and refutation are evenly matched. Which is the establishment of the Tattvasiddhi? Which is the refutation of the Abhidharma masters? If one understands the skillful and crude crossings of the Tripiṭaka teaching, then the Tattvasiddhi's meaning of the door of emptiness is established, and the Abhidharma masters' meaning of the door of existence is refuted.