維摩經略疏 10.71

10.71

第二、從「若聞如是等經」者，是明供養之心。就此為二：一明信行、二明法行。若聞說實相之法，即於聞中生解通達無礙，名信行供養之心。若聞不聞，如法修行，觀因緣空斷諸妄見，見實相理得無生忍，是名法行供養之心。復約四依釋之。於法了不可得，是名依義。諸佛之教本為逗物根宜，不可定執，故不依語。識是具煩惱法，不可依識。不了義經是三方便教，非實故不可依。了義是可依。人是生身，故不可依。達無明源底者，知本來不生，故畢竟無滅。觀因緣無有盡者，即是癡如虛空不可盡。

Second, from "if one hears such sūtras as these": this explains the mind of offering. Under this there are two: first, explaining practice based on faith; second, explaining practice based on Dharma. If one hears the Dharma of true reality expounded and, right within hearing, gives rise to understanding and penetrates without obstruction, this is called the mind of offering of practice based on faith. Whether hearing or not hearing, practicing in accord with Dharma, contemplating the emptiness of causes and conditions, severing all erroneous views, seeing the principle of true reality, and attaining the patience of non-arising—this is called the mind of offering of practice based on Dharma. It is also explained in terms of the four reliances. For dharmas to be entirely unobtainable is called relying on the meaning. The teachings of all buddhas originally accord with the capacities and suitabilities of beings and must not be clung to as fixed; therefore one does not rely on the words. Consciousness is a dharma possessing defilements; one cannot rely on consciousness. Sūtras of incomplete meaning are the three expedient teachings; because they are not real, one cannot rely on them. Those of complete meaning are what one can rely on. A person is a birth body; therefore one cannot rely [on a person]. Those who reach the source and bottom of fundamental ignorance know that originally it does not arise, and therefore ultimately it has no cessation. Those who contemplate causes and conditions as without exhaustion—this is ignorance being like empty space, inexhaustible.