止觀輔行傳弘決 1.63

1.63

次證頓者，「不有不無」義通四教，簡三存圓以證於頓。理本無說，四悉被機，故諸法生。「無我」等者，結成圓頓。無我造受結不有，善惡不亡結不無，通四簡三亦如向說。有云：無我造受破勝數論。三藏可爾，通義不然，故今不用。

Next, to verify the sudden: "Neither existing nor non-existing" in meaning applies to the four teachings; selecting the perfect and setting aside the three is to verify the sudden. Principle is originally unexpressed; the four siddhāntas accommodate the capacities [of beings], and thus all dharmas arise. "No self," and so forth, concludes and establishes the perfect and sudden. "No self that acts or receives" concludes "neither existing"; "good and evil are not obliterated" concludes "nor non-existing." Applying to all four and selecting the three is also as explained earlier. Some say: "No self that acts or receives" refutes the Vaiśeṣika and Sāṃkhya. For the Tripiṭaka [teaching] this may be so, but for the shared meaning it is not, hence we do not adopt it now.