維摩經玄疏 4.95

4.95

第一、釋本迹名者，通論本迹之名，乃遍在四教。今正明不思議本迹者，正就圓教以辨也。所言本迹者，「本」即所依之理，「迹」是能依之事。事理合明，故稱本迹。譬如人依住處，則有行往之蹤跡也；住處是所依，能依之人有行往之跡；由處有跡，尋跡得處。今以處譬所依之理本，人依行往之跡，譬能依之事迹，是則由所依之理本，有能依之事迹，尋能依之事迹，得所依之理本。本迹雖殊，不思議一也。

First, explaining the names 'origin' and 'traces': In general terms, the names 'origin' and 'traces' are ubiquitous in the four teachings. Now, in properly clarifying the inconceivable origin and traces, they are discerned precisely with reference to the perfect teaching. As for the words 'origin' and 'traces,' 'origin' is the principle that is relied upon, and 'traces' are the phenomena that rely [upon it]. Because phenomena and principle are explained together, they are called 'origin and traces.' For example, when a person relies on a dwelling place, there are tracks of their walking and going; the dwelling place is that which is relied upon, and the person who relies upon it has traces of walking and going. Due to the place there are traces; by following the traces, one finds the place. Now, the place is compared to the fundamental principle that is relied upon, and the traces of the person's walking and going are compared to the phenomenal traces that rely upon it. Thus, from the fundamental principle that is relied upon, there are phenomenal traces that rely upon it; and by following the phenomenal traces that rely upon it, one finds the fundamental principle that is relied upon. Though origin and traces are distinct, inconceivably they are one.