維摩經玄疏 6.8

6.8

二、明須知經體者，若尋經失旨，事同調達，雖讀六萬法藏，不免現身墮大地獄；槃特但誦一偈，成羅漢道。如《大智論》說「聲聞經有三法印，無常、無我、寂滅涅槃印」，小乘經有此印，即是小乘了義經，行人稟教，能得道也；若無三法印，即是不了義經，聞者未必出離生死。一切大乘經但有一法印，所謂諸法實相，若大乘經有實相印，即是大乘了義經，聞者乃可得菩薩道；若無諸法實相印，即是不了義經，聞者多墮二邊，不能得無生忍也。復次，若無實相印，雖說種種願行，猶濫魔之所說。所以者何？魔王亦能說種種願行，但不能說諸法實相，故《大智論》云「除諸法實相，其餘一切皆是魔事」。諸法實相，即是真性解脫之異名也。

Second, clarifying the necessity of knowing the sūtra's substance: If one examines a sūtra and misses its purport, one's case is like that of Devadatta, who, though reciting sixty thousand treasuries of Dharma, could not avoid falling into the great hells in his present body; while Panthaka merely chanted a single gāthā and accomplished the path of an arhat. As the Dazhidulun states: 'Śrāvaka sūtras have three dharma seals: the seal of impermanence, of non-self, and of tranquil extinguishing nirvāṇa.' When Hīnayāna sūtras possess these seals, they are Hīnayāna definitive sūtras; practitioners who receive the teaching can attain the path. If they lack the three dharma seals, they are non-definitive sūtras, and those who hear them will not necessarily escape birth and death. All Mahāyāna sūtras have only a single dharma seal, namely the true mark of all dharmas. If a Mahāyāna sūtra possesses the seal of the true mark, it is a Mahāyāna definitive sūtra, and those who hear it can indeed attain the bodhisattva path. If it lacks the seal of the true mark of all dharmas, it is a non-definitive sūtra; those who hear it will mostly fall into the two extremes and will be unable to attain anutpattika-dharma-kṣānti. Furthermore, if it lacks the seal of the true mark, even though it expounds various vows and practices, it is still confounded with what Māra teaches. Why is this? The Māra king can also speak of various vows and practices, but he cannot speak of the true mark of all dharmas. Therefore, the Dazhidulun says: 'Except for the true mark of all dharmas, all the rest is the work of Māra.' The true mark of all dharmas is precisely another name for the liberation of true nature.