維摩經略疏 4.62

4.62

「譬如至說法」，次譬者，菩薩入如幻三昧，了知說聽皆知幻人，雖知不實而有所說。即是知四不可說，悉檀赴緣示物四理，理亦如幻。故《大品》云「設更有法過涅槃者，我亦說之如夢幻也。」人譬聽眾，從無明幻師而有，是則不有而有。雖有所聽，即是幻聽，無聞無得。目連若入如幻三昧而說，可是如法相解；既不能爾，即是不如法相解，何能如法相說？故呵云不當如仁者所說，意在此也。

From 'Just as...' down to '...expounding the Dharma': next, the analogy. A bodhisattva enters the illusion-like samādhi, knowing thoroughly that both speaker and listener are illusory persons; although knowing they are unreal, he still expounds. This is knowing the four ineffables, using the siddhāntas to respond to conditions and reveal the four principles to beings, the principles also being like illusions. Thus the Dàpǐn says: 'Even if there were a phenomenon surpassing nirvāṇa, I would still declare it to be like a dream or an illusion.' The persons symbolize the listening assembly, existing through the master illusionist of fundamental ignorance; thus they exist without existing. Although there is listening, it is illusory listening, with nothing heard and nothing attained. If Maudgalyāyana had expounded while dwelling in the illusion-like samādhi, that could be considered understanding in accordance with the Dharma's character; but since he could not do so, this was failing to understand in accordance with the Dharma's character, so how could he expound in accordance with the Dharma's character? Therefore he was rebuked: '[One] should not speak as the benevolent one has spoken.' The meaning lies here.