妙法蓮華經玄義 8.148

8.148

佛初轉法輪，不說餘法，但明無常，遍破一切外道，若有若無，乃至非有非無，神及世間，常無常等，六十二見，使得清淨。今阿毘曇師受他破云：無常是小乘，常是大乘，常得破無常，無常不得破常。若得前意，此不應然。未得道前，執心所計，常、無常、亦常亦無常、非常非無常等。法塵對意根而生諸見，見從緣生，從緣生者，悉是無常。云何外道有常、樂、我、淨？如是四倒，悉用無常破之。故五百比丘語達兜言：「但修無常，可以得道，可以得通。」如六群比丘為他說法，純說無常。當知見無深淺，悉為無常所破，不同舊醫，純用乳藥也。

When the Buddha first turned the wheel of the Dharma, he did not speak of other dharmas, but only clarified impermanence, universally refuting all non-Buddhist views—whether of existence or non-existence, up to neither existence nor non-existence, the soul and the world, permanence and impermanence, and so forth, the sixty-two views—causing them to attain purity. Now the Abhidharma masters, suffering refutation by others, say: 'Impermanence is the Hīnayāna, permanence is the Mahāyāna; permanence can refute impermanence, but impermanence cannot refute permanence.' If one grasps the previous meaning, this should not be so. Prior to attaining the path, the conceptualizations calculated by the grasping mind are permanence, impermanence, both permanence and impermanence, neither permanence nor impermanence, and so forth. Objects of mind confront the mental faculty and give rise to various views; views arise from conditions, and whatever arises from conditions is entirely impermanent. How could non-Buddhists have permanence, bliss, self, and purity? Such four inversions are all refuted by means of impermanence. Therefore, the five hundred monks said to Dadu: 'Merely cultivating impermanence allows one to attain the path and attain the superknowledges.' Just as the group of six monks preaching the Dharma to others preached purely impermanence. One should know that views have no depth or shallowness; all are refuted by impermanence. It is not like the old physician who purely used the milk medicine.