釋摩訶衍論 7.17

7.17

已說修善行者得益門，次說修行善巧方便門。就此門中故有四門。云何為四？一者一切修行根本門、二者制伏惡業不生門、三者出生善根增長門、四者誓願無邊平等門，是名為四。如本略說方便有四種故。就第一門中即有二門。云何為二？一者般若成就無住門、二者大悲成就無住門，是名為二。言般若成就無住門者，所謂觀察一切諸法，從本已來不生不滅，畢竟寂滅皆無所有，不住生死故。如本云何為四？一者行根本方便，謂觀一切法自性無生，離於妄見，不住生死故。言大悲成就無住門者，所謂觀察一切諸法因緣和合故，因果不空業報亦有，緣無量無邊眾生界之海，為究竟取攝不住涅盤故。如本觀一切法因緣和合業果不失，起於大悲修諸福德攝化眾生，不住涅盤故。以隨順法性無住故者，即是示緣及結兩種不住道行。修行法門雖無有量，而不住道其最根本，是故說言行根本方便焉。

Having explained the portal of the practitioner of wholesome practices obtaining benefits, next is explained the portal of skillful means of practice. Within this portal, there are four portals. What are the four? First, the portal of the foundation of all practices; second, the portal of subduing evil karma so it does not arise; third, the portal of giving rise to wholesome roots and causing them to increase; fourth, the portal of vows that are boundless and impartial. These are the four. Thus the original [text] states: 'Briefly stated, there are four kinds of skillful means.' Within the first portal, there are two portals. What are the two? First, the portal of non-abiding through the accomplishment of prajñā; second, the portal of non-abiding through the accomplishment of great compassion. These are the two. As for the portal of non-abiding through the accomplishment of prajñā, it refers to contemplating all dharmas as originally unborn and unextinguished, ultimately quiescent and completely non-existent, thus not abiding in saṃsāra. Thus the original [text] states: 'What are the four? First, the skillful means of the foundation of practice, which means contemplating that the self-nature of all dharmas is unborn, being free from false views, and not abiding in saṃsāra.' As for the portal of non-abiding through the accomplishment of great compassion, it refers to contemplating that all dharmas arise from the harmony of causes and conditions; therefore, cause and effect are not empty and karmic retribution also exists. Directing toward the sea of immeasurable and boundless realms of sentient beings, in order to ultimately gather and embrace them, one does not abide in nirvāṇa. Thus the original [text] states: 'Contemplating that all dharmas arise from the harmony of causes and conditions, and that karma and fruition are not lost, one gives rise to great compassion, cultivates all merits, gathers and transforms sentient beings, and does not abide in nirvāṇa.' As for 'because of according with the non-abiding nature of dharmas,' this indicates the causes and concludes the two kinds of practices of the path of non-abiding. Although the Dharma gates of practice are immeasurable, the path of non-abiding is the most fundamental; therefore, it is called 'the skillful means of the foundation of practice.'