維摩經玄疏 2.145

2.145

答曰：佛法雖復無量，必須取其正要。如諸小乘經論、大乘經論所明「乘」義成者，教門悉有此十意分明也。但隨緣散說，不聚一處。今採經論，撰十意以成乘義者，為欲令一家義學、禪坐之徒，知佛法大、小乘經論所明入道正意，異外國、外人各說一究竟道。末代時，有師子身內蟲法師、禪師云：「莊、老教與佛教一種。」若作此解者，可將此十法比並，若彼明空具有，此意分明，名義成就者，可許是同；若無此十法，或名義似同，而研覈橫竪不通，事理滯閡，名字有闕，作義不成，豈得同也！今《毘曇》、《成實》雖是佛法小乘之論，明空入道。撿其論文，即十意宛然，名義無閡，申通佛法。小乘入道，意轉分明，況復大乘經論者乎！外人經書既無此名義，故不可皆言同佛法也。

Answer: Although the Buddhadharma is indeed limitless, one must grasp its proper essentials. Just as when the sūtras and treatises of the Hīnayāna and Mahāyāna explain the establishment of the meaning of 'vehicle', the teaching doors all possess these ten points clearly. It is merely that they are expounded separately according to conditions and not gathered in one place. Now, gathering from sūtras and treatises, I have compiled these ten points to establish the meaning of the vehicle in order to enable theoretical scholars and meditators of our school to know the proper intention of entering the path as explained in the Hīnayāna and Mahāyāna sūtras and treatises of the Buddhadharma, distinguishing it from foreign lands and externalists who each proclaim their own ultimate path. In this latter age, there are Dharma masters and meditation masters who are 'worms within the lion's body' claiming: 'The teachings of Zhuangzi and Laozi are the same as the Buddhist teaching.' If one holds this interpretation, one may compare it with these ten dharmas: if their explanation of emptiness fully possesses these points clearly, and both terms and meanings are consummated, one might concede they are the same; but if they lack these ten dharmas, or if terms and meanings appear similar yet, upon rigorous investigation, do not cohere horizontally and vertically, being obstructed in phenomena and principle, lacking verbal designations, and failing to form a coherent doctrine, how could they be the same! Now the Abhidharma and the Tattvasiddhi Śāstra, although they are treatises of the Hīnayāna of the Buddhadharma, explain entering the path through emptiness. Examining their texts, the ten points are fully intact, terms and meanings are unimpeded, and they elucidate and communicate the Buddhadharma. The intention of the Hīnayāna entering the path becomes all the more clear, not to mention the Mahāyāna sūtras and treatises! Since the texts of externalists lack these terms and meanings, one cannot claim they are the same as the Buddhadharma.