佛祖統紀 3.141

3.141

不定示體。止觀。妙玄。四教儀引淨名經。佛以一音演說法。眾生隨類各得解。此證不定。今諸師以一音為當體體。真中二理為所依體（一音之義。通大小乘。備在集解）不定文證。玄引大經。或時說深。或時說淺。應問即遮。應遮即問（籤。應問。謂開其問。端應。遮謂置其所問。開置同席。故成不定）。玄引大經。置毒乳中乃至醍醐。皆能殺人（云云）。止觀引淨名經。佛以一音眾生各解。或有恐怖（世界）或歡喜（為人）或生厭離（對治）或斷疑（第一義）斯如來神力不共法（云云）。籤引大論。初轉八萬得無生忍。陳如得初果。此皆證不定教也。

The Indeterminate manifests its essence: The Zhiguan, Miaoxuan, and Sijiaoyi cite the Vimalakīrti-sūtra: 'The Buddha with one voice expounds the Dharma; sentient beings according to their kind each attain understanding.' This verifies the Indeterminate. Now the various masters take the 'one voice' as the intrinsic essence, and the two principles of truth and the middle as the underlying essence. (The meaning of 'one voice' applies to both the Great and Small Vehicles, fully detailed in the Collected Explanations.) Textual evidence for the Indeterminate: The Xuan cites the Mahā[parinirvāṇa]-sūtra: 'Sometimes he expounds the deep, sometimes he expounds the shallow; what should be questioned is prevented, and what should be prevented is questioned.' (The Qian: 'What should be questioned means opening the topic of questioning; what should be prevented means setting aside what was questioned. Opening and setting aside at the same assembly, it thus constitutes the indeterminate.') The Xuan cites the Mahā[parinirvāṇa]-sūtra: 'Placing poison in milk, down to clarified butter, can in all cases kill a person' (and so on). The Zhiguan cites the Vimalakīrti-sūtra: 'The Buddha with one voice, sentient beings each understand: some feel dread (mundane [siddhānta]), some feel joy (individual [siddhānta]), some give rise to revulsion (therapeutic [siddhānta]), or some sever doubts (ultimate truth [siddhānta]). These are the supernatural powers and unshared dharmas of the Tathāgata' (and so on). The Qian cites the Dazhidulun: 'At the initial turning, eighty thousand attained the patience of non-arising, while Kaundinya attained the first fruit.' These all provide proof for the Indeterminate Teaching.