大方廣圓覺修多羅了義經略疏 1.36

1.36

三權實對辨者，然西域此方古今諸德立宗判教離合有殊，或一味不分、或開宗料簡。今將略敘，且啟二門：初則不分、後明分教。不分之意其有五焉：一、理本一味，殊途同歸故；二、一音普應，一雨普滋故；三、原佛本意，為一事故；四、隨一一文，眾解不同故；五、多種說法，成枝流故，故不可分。即後魏流支、姚秦羅什立一音教，是此意也。其分教者，有其八意：

Third, concerning the comparative distinction between provisional and real: master teachers of India and China, past and present, have differed in their combination and separation of establishing tenets and classifying teachings. Some maintain a single flavor without division, while others establish lineages and make distinctions. We shall now briefly relate them, beginning with two approaches: first, non-division, and later, the explanation of dividing the teachings. There are five points in the intention of non-division: 1. The principle is fundamentally of a single flavor, because different paths lead to the same destination; 2. A single voice responds universally, because a single rain nourishes all alike; 3. Inquiring into the Buddha's original intention, it was for the sake of the one great cause; 4. In accord with each passage, various interpretations differ; 5. Multiple ways of expounding the Dharma become divergent branches; therefore it cannot be divided. This is the intention behind Bodhiruci of the Later Wei and Kumārajīva of the Yao Qin establishing the teaching of a single voice. Those who divide the teachings have eight intentions: