摩訶止觀 5.258

5.258

今破此見三假者，還用四句，一一例前可解。如是破已，三假四句陰入皆無實性，即是「性空」；但有名字，名字即空，是名「相空」。性相既空，乃至十八空，如上說，即是入第一義，正智現前。若不入者，善用悉檀，信、法迴轉，巧修止觀，伏於諸見，令成方便，善有漏法。亦有亦無見雖伏不起，仍度入非有非無見中，如後破。

Now, refuting the three provisionalities of this view again employs the four propositions, and each can be understood by analogy with the previous. Once refuted in this way, the three provisionalities, four propositions, aggregates, and entrances are all devoid of real nature; this is 'emptiness of svabhāva'. They have only names, and the names are themselves empty; this is called 'emptiness of characteristics'. Since svabhāva and characteristics are empty, on up to the eighteen kinds of emptiness as explained above, this is entering the primary truth, where correct wisdom manifests before one. If one does not enter, one should skillfully use the siddhāntas, alternating between faith and Dharma, skillfully practicing calming and contemplation to subdue all views, causing them to form expedient means, wholesome dharmas with outflows. Although the view of both existence and non-existence is subdued and does not arise, one still passes over into the view of neither existence nor non-existence, as refuted below.