維摩經略疏垂裕記 2.82

2.82

二、「故經」下，引經證成。文中引三經證三寶。荊溪云：敬像如真佛者，《大論》引經云「不於泥木生難思想，安能知像性等虛空、三身宛然、四德無減？」是則觀於相從之心，若能如是，是則相從即是真佛。此明觀於相從佛寶心也。從「無離」去，觀相從法，見真法也。「賢愚經」者，觀相從僧心，見真實和。若不如是，豈見常流如身子耶；若不如是，但於三寶縱見取心，何由可見真三寶耶？以是思之，有德未免。

Second, from "Therefore the sūtra" below, citing sūtras to establish [the point]. In the text, three sūtras are cited to substantiate the Three Jewels. Jingxi states: Regarding revering an image as the true Buddha, the Da zhidu lun quotes a sūtra saying, "If one does not form thoughts difficult [to conceive] toward mud and wood, how could one know that the nature of an image is equal to space, the three bodies are distinctly present, and the four virtues are uncompromised?" If so, then contemplating the mind of mutual reliance, if one can be like this, then the mutual reliance is precisely the true Buddha. This explains contemplating the mind of the Buddha Jewel in mutual reliance. From "without departure" onward, contemplating the Dharma in mutual reliance, one sees the true Dharma. As for the Sutra of the Wise and the Foolish, contemplating the mind of the Sangha in mutual reliance, one sees the true harmony. If it were not like this, how could one see ordinary beings as [comparable to] Śāriputra? If it were not like this, but one merely indulged attachment to views toward the Three Jewels, how could one ever see the true Three Jewels? Reflecting upon this, even virtuous ones are not yet exempt.