摩訶止觀 3.177

3.177

如我所破者，即有三寶、四諦、四沙門果。何者？析破界內煩惱、業、苦，即有三藏三寶、四諦、四沙門果；若體破者，即有三番三寶、四諦、四沙門果。點此一語，治內之留滯，破外以閑邪，去二邊之邪小，正三寶四諦則立，云何言無邪？但有位、無位，非證不了。今但信教，教有，則階位宛然；教無，則豁同空淨。無句義是菩薩句義，點空論位，位不可得，不應生諍也。

As for what I refute, there indeed are the Three Jewels, four truths, and four fruits of the ascetic. How so? By analytically shattering delusions within the realms, karma, and suffering, there are the Three Jewels, four truths, and four fruits of the ascetic of the Tripiṭaka; if one shatters them by embodying [phenomena], there are the three sets of Three Jewels, four truths, and four fruits of the ascetic. Pointing out this single statement remedies stagnation within, refutes what is external to ward off deviance, and eliminates the deviant and lesser of the two extremes; then the correct Three Jewels and four truths are established. How can you say they do not exist? But whether there are stages or no stages cannot be realized without personal verification. Now one should simply have faith in the teaching: if the teaching has them, the gradations of stages are distinctly manifest; if the teaching lacks them, they are open and identical to empty purity. The meaning of no sentence is the bodhisattva's sentential meaning; when pointing to emptiness to discuss stages, stages cannot be grasped—one should not give rise to dispute.