維摩經玄疏 4.99

4.99

三、約理行明本迹者，如《法華經》云「諸法從本來，常自寂滅相，佛子行道已，來世得作佛」，今明不思議理本者，即是理教也，故此經云：「無離文字，說解脫相；文字性離，即解脫也」。不思議行迹者，即是不思議觀行之事迹。由不思議理教之理本，得修不思議觀行之事迹；修觀行不思議事迹，能契不思議之理本，故曰「本迹雖殊，不思議一也」。

3. Clarifying origin and traces in terms of principle and practice: As the Lotus Sūtra says: 'All dharmas from the very beginning / are constantly of the characteristic of quiet cessation; / after the Buddha's children have practiced the path, / in future ages they will become buddhas.' Now clarifying the origin of the inconceivable principle: it is precisely principle and teaching; therefore this sūtra says: 'Without departing from words, preaching the characteristic of liberation; the nature of words being departed [from grasping] is itself liberation.' The traces of inconceivable practice refer to the phenomenal traces of inconceivable contemplative practice. Due to the origin in principle of the inconceivable principle and teaching, one is able to cultivate the phenomenal traces of inconceivable contemplative practice; cultivating the inconceivable phenomenal traces of contemplative practice, one can accord with the origin of the inconceivable principle. Therefore it is said: 'Though origin and traces are distinct, inconceivably they are one.'