維摩經略疏 10.67

10.67

今釋第一。「所說深經」者，然實相之理非深非淺，為深淺兩緣，於非深淺之中作深淺二說。淺者即是三藏通別之經，深者即是圓極之教，故言深經。深經相貌，即如大士上來所說觀身實相之義，即是清淨之深經也。「難信」者，如一微塵中有大千經卷，人無信者。實相之理止在心中，無勞遠覓。近而不識說之不信，故云難信。「難受」者，若有所受則有所行，若無所受則無所行。信受實相則能修行，若不信受不能修習。「微妙」者，即是不思議解脫之異名，亦是三德微妙我法妙難思。「清淨無染」者，不為三種見思所染，猶如虛空無諸淨穢。「非思量分別能得」者，動念運想所不能契，無念無分別自然流入薩婆若海，亦非三藏通別方便之人所能測度。

Now to explain the first part. 'The profound sūtras taught': however, the principle of true reality is neither profound nor shallow; for the two conditions of profound and shallow, amid what is neither profound nor shallow, the two teachings of profound and shallow are given. The shallow refers to the sūtras of the Tripiṭaka, the Shared, and the Distinct; the profound refers to the teaching of the ultimate Perfect [Vehicle], hence it is called 'profound sūtras.' The characteristics of the profound sūtra are just as the Great Being explained above regarding the contemplation of the true reality of the body; this is the pure, profound sūtra. 'Difficult to believe': like a great chiliocosm of sūtra scrolls inside a single speck of dust, which no person believes. The principle of true reality resides solely within the mind, requiring no search from afar. Being close yet unrecognized, when taught it is not believed, hence it is said to be 'difficult to believe.' 'Difficult to accept': if there is acceptance, there is practice; if there is no acceptance, there is no practice. If one faithfully accepts true reality, one can cultivate practice; if one does not faithfully accept it, one cannot cultivate it. 'Subtle and marvelous' is another name for inconceivable liberation, and also means the three virtues are subtle and marvelous, and the Dharma of the self is marvelous and hard to conceive. 'Pure and undefiled' means not being defiled by the three types of views and thoughts, just like empty space free from all purity and defilement. 'Not attainable through conceptual thought and discrimination' means that stirring thoughts and formulating mental constructs cannot accord with it; free of thoughts and free of discrimination, one naturally flows into the ocean of sarvajñā, which also cannot be measured by persons of the expedient means of the Tripiṭaka, the Shared, and the Distinct [Teachings].