摩訶止觀 6.59

6.59

《大經》五百比丘各說身因，無非正說。跋摩云：「諸論各異端，修行理無二；偏執有是非，達者無違諍。」于時宋家盛弘《成實》，異執競起，作偈譏之。然真諦寂寥，實非一四。身子曰：「吾聞解脫之中無有言說。」豈可四門標牓？若生定執，悉不得道，何獨有門？若祛見思，四門皆得，何獨空門？不應獨言論主義成，數人義壞。若得四悉檀意，論、數俱成；若不得意，論、數俱壞。乃至非有非無門亦如是。

In the *Mahāparinirvāṇa Sūtra*, five hundred monks each explained the cause of the body, and none was not a correct exposition. Guṇavarman said: "The treatises each have different viewpoints, but in cultivation the principle is not two; partial attachment produces right and wrong, but the realized person is free from dispute." At the time of the Song dynasty, the *Tattvasiddhi* was flourishingly propagated, diverse attachments arose competitively, and verses were composed mocking it. Yet the true truth is quiescent, truly neither one nor four. Śāriputra said: "I have heard that in liberation there is no verbal expression." How could it be labeled with four gates? If a fixed attachment arises, none will attain the path; why only the existence gate? If delusions of view and thought are eliminated, all four gates attain [it]; why only the emptiness gate? One should not say solely that the treatise master's meaning is established while the Abhidharmikas' meaning is ruined. If one grasps the meaning of the four siddhāntas, both the treatise and the Abhidharma are established; if one does not grasp the meaning, both the treatise and the Abhidharma are ruined. The same applies up to the gate of neither existence nor non-existence.