法華遊意 1.131

1.131

凡引六證：一者、《文殊問經》云「十八部論及本二皆從大乘出，無是亦無非，我說未來起」。二者、《大集經》云「雖有五部不同，皆不妨如來法界及大涅槃」。三者、《攝大乘論》云「諸佛唯以利益為定而教無有定」。四者、《智度論》明，六家釋波若，論主不判其是非，以皆出佛口並能開道常益物故，無非正經。五者、《中論．觀法品》云「諸法無決定相，諸佛有無量方便，或說一切實、或說一切不實、亦實亦非實、非實非非實，四句並皆得道，皆是佛法」。六者、求那跋摩三藏遺文偈云「諸論各異端，修行理無二，偏執有是非，達者無違諍」，故知適緣所宜教無定也。

In all, six proofs are cited: First, the Mañjuśrīparipṛcchā-sūtra says: 'The eighteen treatises and the original two all emerge from the Mahāyāna; there is neither right nor wrong; I say that they arise in the future.' Second, the Mahāsaṃnipāta-sūtra says: 'Although there are five different divisions, they all do not obstruct the Tathāgata's dharmadhātu and great nirvāṇa.' Third, the Mahāyānasaṃgraha says: 'The Buddhas take only benefiting as definite, while the teaching has no fixity.' Fourth, the Dàzhìdù lùn clarifies that regarding the six masters' explanations of prajñā, the author of the treatise does not judge their right or wrong, because all came from the Buddha's mouth and all can open the path and constantly benefit beings; therefore none is not a correct scripture. Fifth, the 'Examination of Dharmas Chapter' of the Mūlamadhyamakakārikā says: 'Dharmas have no determinate characteristics; the Buddhas have immeasurable upāyas, sometimes saying all is real, sometimes saying all is unreal, both real and not real, and neither real nor not real: across the four propositions all attain the path, and all are the Buddha-Dharma.' Sixth, the surviving verse of the Tripiṭaka Master Guṇavarman says: 'The treatises each have different viewpoints, but in practice the principle is not two; one-sided clinging has right and wrong, but the realized person is free from dispute.' Hence we know that adapting to what suits the conditions, the teaching is not fixed.