肇論新疏 1.162

1.162

初二句舉教異。群籍目聖教，百家屬師宗。後二句明文異旨同。然上所會，且約動靜、常無常等會釋，以此例諸，法法皆然。是故經中或說苦等四妄，彰權隱實；或說常等四真，彰實隱權。如是會通，異門一道。且藥分千品、愈病無殊，教海萬方、悟心何異？苟封文迷旨，字字瘡疣；得意忘言，物物合道。自此以下唯就於時以明不遷。意謂能遷古今三世之時尚且不遷，況所遷之物而有遷耶？

The first two lines set forth the differences in the teachings. "The various texts" refers to the sacred teachings; "the hundred schools" pertains to masterly lineages. The next two lines clarify that the texts differ but their purport is identical. However, the reconciliation above was tentatively made in terms of motion and rest, constancy and inconstancy, and so on; by using this as a rule for the rest, all dharmas are just so. Therefore, in the sūtras, sometimes the four delusions of suffering and so forth are spoken to manifest the expedient and conceal the actual; sometimes the four realities of permanence and so forth are spoken to manifest the actual and conceal the expedient. When harmonized and comprehended in this way, different approaches are of a single path. Moreover, though medicines are divided into a thousand varieties, their curing of illness is without distinction; though the ocean of teachings spans myriad quarters, how could the awakening of mind be different? If one clings to the text and is deluded about the purport, word after word will be a wound or wart; if one grasps the meaning and forgets the words, thing after thing accords with the Way. From here on below, immutability is clarified solely with respect to time. The meaning is that time itself, which is capable of shifting past, present, and the three periods, is already immutable; how much more so the things shifted by it—could they undergo any shifting?