大方廣圓覺修多羅了義經略疏 1.196

1.196

且兼「我聞」合釋，即指法之辭也，如是之法我從佛聞。《佛地論》云：「謂結集時諸菩薩眾咸共請言：『如汝所聞，當如是說。』傳法菩薩便許可彼言：『如是當說，如我所聞。』」釋曰：以《佛地經》在淨土說故，論釋結集者云是菩薩。又《纂靈記》云：「摩訶衍藏，是文殊師利與阿難海，於鐵圍山間結集故。」離釋如是者，信成就也。《智論》云：「佛法大海，信為能入，智為能度。信者言是事如是，不信者言是事不如是。」故肇公云：「信順之辭也。信則所言之理順，順則師資之道成。」又聖人說法但為顯如，唯如為是，故稱如是。又真不違俗名如，俗順於真為是。又如者當理之言，是者無非之稱。又有無不二為如，如非有無為是。若唯就當經說者，凡聖因果不異圓覺名如，唯此因果方離過非為是。

Taking it together with "have I heard" to explain them jointly, this refers to the phrase pointing to the teaching: "Such a teaching as this I have heard from the Buddha." The *Buddhagūmi-śāstra* says: "At the time of the compilation, the assembly of bodhisattvas all jointly requested, saying: 'As you have heard, so should you speak.' The bodhisattva transmitting the Dharma then consented to them, saying: 'Thus shall I speak, just as I have heard.'" Exegesis: Because the *Buddhagūmi-sūtra* was preached in a pure land, the treatise's commentary states that the compilers were bodhisattvas. Furthermore, the *Zuanling ji* says: "The Mahāyāna canon was compiled between the Iron Ring Mountains by Mañjuśrī and the Ocean of Ānanda." Explaining "thus" separately, it is the fulfillment of faith. The *Mahāprajñāpāramitopadeśa* says: "In the great ocean of the Buddha-Dharma, faith is what enables one to enter, and wisdom is what enables one to cross over. One who has faith says, 'This matter is thus'; one who lacks faith says, 'This matter is not thus.'" Therefore Master Zhao says: "It is a phrase expressing faith and accord. When there is faith, the principle spoken of is in accord; when there is accord, the path of teacher and disciple is accomplished." Furthermore, when the Sage preaches the Dharma, it is solely to reveal suchness (tathatā); only suchness is true, hence it is called 'thus' (tathā). Furthermore, when the real does not contradict the conventional, it is called 'as/thus'; when the conventional accords with the real, it is 'true/right'. Again, 'as/thus' is speech conforming to principle; 'true/right' is a designation of being without fault. Again, the non-duality of existence and non-existence is 'as/thus'; suchness being neither existent nor non-existent is 'true/right'. If explained solely in terms of this present sūtra, ordinary and sage, cause and effect not differing from perfect enlightenment is called 'as/thus'; only this cause and effect being free from error and fault is 'true/right'.