妙法蓮華經玄義 8.68

8.68

二就外簡者，即是外道典籍也。若服藥求知，聰利明達，推尋道理，稱此藥方為勝為實者，藥力薄知，不能鑒遠，觸藥則失，藥歇則失，亦非實也。若此間莊老，無為無欲，天真虛靜，息諸誇企，棄聖絕智等，直是虛無其抱，尚不出單四見外，何關聖法？縱令出單四見外，尚墮複四見中，見網中行，非解脫道。若外國論力受梨昌募，撰《五百明難》，其一云：「瞿曇為一究竟道，為眾多究竟道？」佛言：「但一究竟道。」論力云：「云何諸師各各說究竟道？」佛指鹿頭：「汝識其不？」論力言：「識，究竟道中，其為第一。」佛言：「若其得究竟道，云何自捨其道為我弟子耶？」論力即悟，歎佛法中，獨一究竟道。又如長爪云：「一切論可破，一切語可轉，觀諸法實相，于久不得一法入心。」《釋論》云：「長爪執亦有亦無見。」又云：「亦計不可說見。」

Second, distinguishing by reference to outsiders: this refers to the texts and treatises of the non-Buddhists. If one ingests medicines in pursuit of knowledge, becomes intelligent, clear, and penetrating, and investigates principles, calling these medicinal recipes superior and real, the power of medicine yields only shallow knowledge and cannot perceive what is far; contact with the medicine leads to its loss, and when the medicine's effect ceases, it is lost, so this is not real either. If, as in this land with Zhuangzi and Laozi, one takes non-action and desirelessness, natural emptiness and stillness, putting to rest all boasting and ambition, discarding sagehood and abandoning wisdom, and the like—this is merely rendering one's bosom empty and void; it does not even go beyond the simple four views, so how could it relate to the sacred Dharma? Even if it were to go beyond the simple four views, it would still fall into the compound four views, moving within the net of views, which is not the path of liberation. For example, in foreign lands, when the disputant Śakti accepted the solicitation of the Licchavis and composed the Five Hundred Difficult Questions, one of them asked: 'Does Gautama teach one ultimate path, or numerous ultimate paths?' The Buddha said: 'Only one ultimate path.' Śakti said: 'Why then do the various teachers each preach an ultimate path?' The Buddha pointed to Deer-Head: 'Do you recognise him?' Śakti said: 'I recognise him; among ultimate paths, he is foremost.' The Buddha said: 'If he attained the ultimate path, why did he personally abandon his path to become my disciple?' Śakti immediately awakened and praised that within the Buddha's Dharma, there is exclusively one ultimate path. Or again, as Dīrghanakha said: 'All treatises can be refuted, all words can be overturned; contemplating the real mark of all dharmas, over a long time not a single dharma entered my mind.' The Commentary on the Great Prajñāpāramitā says: 'Dīrghanakha clung to the view of both existence and non-existence.' It also says: 'He also posited the view of ineffability.'