注維摩詰經 5.130

5.130

肇曰：雖見身苦而不樂涅槃之樂，雖知無我不以眾生空故闕於教導，雖解身空而不取涅槃畢竟之道，故能安住生死與眾生同疾。是以慰諭之家宜說其所應行，所不應行不宜說也。生曰：既無能為宰，我身何有耶？若不有身，戀復從何生乎？所言空寂，明無實耳，非謂無也。然此四句，皆隨義作次，理盡兼矣。

[Seng]zhao says: Although seeing the body's suffering, one does not delight in the bliss of nirvāṇa; although knowing non-self, one does not neglect teaching and guiding on account of the emptiness of sentient beings; although understanding the body's emptiness, one does not seize the ultimate path of nirvāṇa; thus one can abide peacefully in saṃsāra and share the same illness with sentient beings. Therefore, those who console should speak of what ought to be practiced, and what ought not to be practiced should not be spoken. [Dao]sheng says: Since nothing can act as a controller, how could my body exist? If the body does not exist, whence could clinging arise? What is called empty and quiescent clarifies that there is no substantiality; it does not mean non-existence. These four phrases are arranged in sequence according to their meanings, yet their principles thoroughly encompass one another.