維摩經略疏垂裕記 10.192

10.192

二、「若於」下，明說默各有信法，二：初、聞思迴轉釋，二：初、明聖說具信法。二、明聖默具信法。「加功慊到」等者，慊，苦簟反，恨也。加功不悟，所以自恨心生。《禮記》云「貴不慊於民。」鄭注云「慊恨，不滿之貌也。」《孟子》云「行有不慊於心。」注云「慊，快也。」其義亦通。「婁婁」者，或作慺，並謹敬也。雖非懈謾而不得悟，故須聽法取解，據此明信法迴轉人也。廣明信法相資迴轉等，具如《止觀》安心中。

Second, from "if regarding" onward, he clarifies that speech and silence each possess faith and dharma, which has two parts: first, he explains through the mutual reversal of hearing and reflection, which has two parts: first, he clarifies that noble speech is endowed with faith and dharma. Second, he clarifies that noble silence is endowed with faith and dharma. Regarding "increasing efforts, self-reproach arrived" and so forth: *qian* [慊] is pronounced *kui-dian* in *fanqie*; it means resentment. Increasing efforts without awakening, self-reproach therefore arose in the mind. The *Book of Rites* states: "Nobility does not bring dissatisfaction to the people." Zheng's commentary says: "*Qian-hen* is the appearance of dissatisfaction." *Mencius* states: "If in conduct there is anything that brings no satisfaction to the mind." The commentary says: "*Qian* means pleasure." That meaning is also applicable. Regarding "*lou-lou*" [婁婁]: sometimes written as 慺; both mean prudent and respectful. Although not indolent or contemptuous, yet failing to attain awakening, one must therefore listen to the Dharma to gain understanding; based on this, it clarifies those whose faith and dharma reverse. A detailed explanation of faith and dharma mutually supporting and reversing each other is fully given in "Pacifying the Mind" in *Cessation and Contemplation*.