維摩經略疏垂裕記 6.101

6.101

二、「但佛」下，顯佛世無諍。「入門雖異」等者，四門雖異，證果無別。「各述其門」者，即《毘曇》、《婆沙》述有門，《成實》述空門，《昆勒》述兩亦門。如為闡耶說離有無經，即雙非門。人師失旨，執之成諍。故宋求那跋摩得第二果，至臨滅度述遺囑，付弟子阿沙羅附還天竺以誡諸師，文帝遂勅譯成華言。其略云「諸論各異端，修行理無二，執者有是非，達者無違諍」等。

Second, from "Only the Buddha" onward, revealing that there was no dispute during the Buddha's lifetime. Regarding "Although the gates of entry differ" and so forth: although the four gates differ, the realization of the fruit is without distinction. Regarding "each expounding their gate": that is, the *Abhidharma* and the *Vibhāṣā* expound the gate of existence; the *Tattvasiddhi* (*Chengshi*) expounds the gate of emptiness; and the *Peṭaka* expounds the gate of both-also. As when expounding the sūtra on leaving existence and non-existence for Katyāyana, that is the gate of neither-nor. Human teachers lost the purport, and clinging to them created disputes. Therefore, when Guṇavarman of the Song dynasty attained the second fruit and was on the verge of passing away, he composed his testamentary instructions and entrusted them to his disciple *A-sha-luo* to carry back to India to admonish the various teachers; Emperor Wen thereupon ordered them translated into Chinese. Their summary states: 'The various treatises take different starting points, / but the principle of cultivation is not two. / Those who cling have right and wrong; / those who comprehend are free of dispute,' and so forth.