摩訶止觀 5.263

5.263

次、破無言說見假者：若能如上破者，或進發定慧，豁然明靜。復起異解，謂：「適有此有，即有生死；四句皆假，虛妄不實；理在言外，絕於四句乃是無生。」謂出四句，實不出也。略有三種四句外：一、單，二、複，三、具足。若謂理在言外者，乃是出單四句外，不出複見第二句，亦不出具足見初句。故知見網蒙密，難可得出。《法華》云：「魑魅魍魎處處皆有。」複、具諸見，一一皆有三假、苦集；破假之觀皆如上說。若人能於諸見修習道品，皆應節節得悟，從假入空見第一義。若未得入者，單、複、具足一切諸見悉皆被伏，成善有漏五陰，見不得起，或進發禪解。

Next, the refutation of the provisionality of the ineffable view: If one can refute as above, concentration and wisdom may advance and arise, suddenly clear and serene. Then another understanding arises, claiming: 'Whenever there is this existence, there is birth-and-death; the four propositions are all provisional, deceptive and unreal; the principle lies beyond words, and transcending the four propositions is truly non-arising.' Thinking they have transcended the four propositions, they have actually not transcended them. In brief, there are three kinds of [views] beyond the four propositions: first, simple; second, compound; third, complete. Claiming that the principle lies beyond words is only transcending the simple four propositions; it does not transcend the second proposition of compound views, nor does it transcend the first proposition of complete views. Thus we know that the net of views is dense and tangled, and difficult to escape. The Lotus Sūtra says: 'Goblins and demons are everywhere.' Compound and complete views each possess the three provisionalities, suffering, and origin; the contemplation that refutes these provisionalities is just as explained above. If a person can cultivate the factors of the Path regarding these various views, they should attain awakening point by point, entering the view of the primary truth from the provisional. If they have not yet entered, all simple, compound, and complete views will be completely subdued, forming wholesome five aggregates with outflows so that views cannot arise, or advancing to produce meditative understanding.