摩訶止觀 5.261

5.261

若破此見假，還用前四句止觀逐而破之，如前（云云）。復次，點出諸見五陰者，是示其苦；點出十使者，是示其集；用止觀破者，是示其道；諸見若伏、若無，是示其滅。夫一切外道邪解，佛法僻計無量過患，皆用四諦破之，無不革凡成聖。如來初說《阿含》四諦之力尚能如此，何況大乘三種四諦，何所不破耶？若非有非無見破者，一切諸惑亦悉斷壞，發正智慧。是名從假入空見第一義。若不入者，當用止觀，信、法迴轉，善巧四隨，方便修習，伏諸見惑；執心即薄，住方便道，成善有漏法。此見不起，度入無言說中，如後破（云云）。

If one refutes the provisionality of this view, one again uses the previous four propositions of calming and contemplation to pursue and refute it, as explained before (and so on). Furthermore, pointing out the five aggregates of the various views is showing their suffering; pointing out the ten proclivities is showing their origin; using calming and contemplation to refute them is showing their path; the various views being subdued or eliminated is showing their cessation. All the erroneous understandings of tīrthikas and the immeasurable faults of misguided interpretations within the Buddhadharma are all refuted using the four truths, and there are none that do not transform the ordinary into the noble. If the power of the Tathāgata's initial teaching of the four truths in the Āgamas could accomplish this much, how much more so the three kinds of four truths in the Mahāyāna—what could they not refute? If the view of neither existence nor non-existence is refuted, all delusions are also broken down and eliminated, and correct wisdom arises. This is called entering the view of the primary truth from the provisional. If one does not enter, one should use calming and contemplation, alternating between faith and Dharma, skillfully practicing the four compliances through expedient means, and subduing the delusions of views; the clinging mind then thins out, one abides in the path of expedient means, and accomplishes wholesome dharmas with outflows. When this view does not arise, one passes over into the ineffable, as refuted below (and so on).