維摩經義記卷第四 4.71

4.71

又於諸法已下第二子段。明修惠上法供養。就中開為三句。第一句明修惠解理除惑。隨順十二因緣離諸邪見得無生忍者。明觀達因緣之理斷五邪諸見得無生之解。第二句決定無我無眾生已下言依法不依人。明修惠人得假實之解備有四依之德。以用心物無我無眾生者。假名空。而於因緣果報無違諍者。正以無性故空。緣和故有。則與因緣相順無違諍也。離諸我所者。解實法空。依於義已下明備四依之德。若論次第先明依法不依人。人則有善惡無記。不可總依。法有定揩。應依法不依人。依法中則語今有了不了。故今就法中依了義法。莫依不了義法。了義法中有理有教。凡情執言喪義。不能亡言取旨。故第三依義莫依語也。既聞依義。便謂實有此義。不能虛心會理。故次第四依智莫衣執著識也。

From "Again, regarding all phenomena..." downward is the second subsection, which explains the superior Dharma offering of one of cultivation wisdom. Within this, it is divided into three clauses. The first clause explains that cultivation wisdom understands the principle and eliminates delusions. "Accord with the twelve links of dependent origination, leave behind all heterodox views, and attain the forbearance of non-arising" explains that by contemplating and penetrating the principle of dependent origination, one severs the five heterodox views and all [other] views, and attains the understanding of non-arising. The second clause, from "definitely without self and without sentient beings" downward, speaks of relying on the Dharma and not on the person, explaining that a person of cultivation wisdom attains the understanding of nominal and real [existence], and is fully endowed with the virtues of the four reliances. "Applying the mind to things without self and without sentient beings" is emptiness of nominal designation. "And regarding causes, conditions, and karmic retribution there is no contradiction or contention": precisely because of having no intrinsic nature, [things] are empty; because conditions harmonize, [things] exist; thus one accords with cause and condition without contradiction or contention. "Leaving behind all possessions of self" is understanding the emptiness of real phenomena. From "relying on the meaning" downward explains being fully endowed with the virtues of the four reliances. If discussed in order, it first explains relying on the Dharma and not relying on the person. Persons have good, evil, and indeterminate [states]; one cannot indiscriminately rely on them. The Dharma has fixed standards; one should rely on the Dharma and not on the person. Within relying on the Dharma, words have definitive and non-definitive [meanings]; therefore now, within the Dharma, one relies on the definitive Dharma and does not rely on the non-definitive Dharma. In the definitive Dharma there are both principle and teaching. Worldly sentiments cling to words and lose the meaning, unable to forget words to grasp the essential import; therefore thirdly, one relies on the meaning and does not rely on the words. Having heard of relying on the meaning, one then presumes there is a real entity of this meaning, unable to empty the mind to accord with the principle; therefore next, fourthly, one relies on wisdom (jñāna) and does not rely on clinging consciousness (vijñāna).