注維摩詰經 10.132

10.132

什曰：佛言我泥洹後，當依止四法以為大師，所謂四依法也。明此四法可依止、可信受也。依於法不依人者，法謂經教也，當依經法，不可以人勝故背法依人也。法有二種：一文字語言、二義法。莫依語也，義亦有二種：一識所知義、二智所知義。識則唯求虛妄五欲、不求實利，智能求實利、棄五欲，故依智所知義不依識所知義。為求智所知義，故依智也。智所知義亦有二種：一了義經、二不了義經。不了義經，如佛說殺父母無罪，未分別，是不了義也。若言無明是父、愛是母，生死根本故名父母，斷其本則生死盡，故言殺之無罪。既分別，是了義經也。復次若佛言：佛是人中第一，涅槃是法中第一。如是等皆名了義也。是故當依了義經，莫依不了義經。肇曰：法雖由人弘，而人不必盡應於法。法有定楷、人無常則，所以行者依法不依人也。生曰：人行理、無非法，為法也。苟曰有法，不遺下賤。若無法者，雖復極貴極高，亦不從之。

[Kumāra]jīva says: The Buddha said: 'After my nirvāṇa, you must rely on four dharmas as your great master,' which refers to the four reliances. This clarifies that these four dharmas can be relied upon, trusted, and accepted. 'Relying on the Dharma, not on the person' means: Dharma refers to the sūtra teachings; one must rely on the scriptural Dharma, and must not turn against the Dharma to rely on a person because that person is eminent. The Dharma is of two kinds: first, written and spoken words; second, the Dharma of meaning. Do not rely on words. Meaning is also of two kinds: first, meaning known by consciousness; second, meaning known by wisdom. Consciousness seeks only false five desires and does not seek true benefit; wisdom can seek true benefit and abandon the five desires. Therefore, rely on the meaning known by wisdom, not on the meaning known by consciousness. In order to seek the meaning known by wisdom, one relies on wisdom. The meaning known by wisdom is also of two kinds: first, sūtras of definitive meaning; second, sūtras of provisional meaning. As for sūtras of provisional meaning, such as when the Buddha says that killing father and mother incurs no sin, this is not yet distinguished and is provisional. If it is explained that ignorance is the father and craving is the mother, and because they are the root of saṃsāra they are called father and mother, and that severing their root ends saṃsāra so that killing them is said to incur no sin—once distinguished, this is a sūtra of definitive meaning. Furthermore, when the Buddha says: 'The Buddha is foremost among humans; nirvāṇa is foremost among dharmas'—statements such as these are all called definitive. Therefore, one should rely on sūtras of definitive meaning, and not rely on sūtras of provisional meaning. [Seng]zhao says: Although the Dharma is propagated by persons, persons do not necessarily accord with the Dharma in every respect. The Dharma has a constant model, whereas persons have no invariant rule; therefore the practitioner relies on the Dharma, not on the person. [Dao]sheng says: A person who practices the principle without violating it embodies the Dharma. If indeed one possesses the Dharma, one is not disregarded even if base and lowly. If one lacks the Dharma, even if exceedingly noble and exalted, one is not followed.