注維摩詰經 8.6

8.6

肇曰：自經始已來所明雖殊，然皆大乘無相之道。無相之道即不可思議解脫法門，即第一義無二法門。此淨名現疾之所建，文殊問疾之所立也。凡聖道成，莫不由之，故事為篇端、談為言首，究其所歸一而已矣。然學者開心有地、受習不同，或觀生滅以反本、或推有無以體真、或尋罪福以得一、或察身口以冥寂，其塗雖殊，其會不異。不異故，取眾人之所同，以證此經之大旨也。生曰：所以無方，其道皆入不二故也。今令人人說之，以為成驗。

[Seng]zhao says: From the beginning of the sūtra until now, although what has been clarified differs, all are the signless Way of the Mahāyāna. The signless Way is precisely the inconceivable Dharma gate of liberation, precisely the supreme non-dual Dharma gate. This is what the Pure Name established in manifesting illness, and what Mañjuśrī set up in inquiring after the illness. Whether ordinary or sage, all who achieve the Way proceed from it; thus it is the start of the section and the beginning of the discourse, for examining what they return to, it is only one. Yet practitioners have different grounds for opening their minds and have received different trainings: some contemplate arising and cessation to return to the fundamental basis, some investigate existence and non-existence to realize the real, some examine sin and blessing to attain the one, and some inspect body and speech to enter tranquil quiescence. Though their paths differ, their convergence is not different. Because it is not different, taking what the multitude shares in common serves to testify to the great purport of this sūtra.
[Dao]sheng says: The reason it is without fixed method is that all their paths enter non-duality. Now causing everyone to speak of it serves to establish verification.