注維摩詰經 9.248

9.248

什曰：上一門中現一義，今明一門中兼具二義。若不住無則不盡有，不盡有則不住無也。肇曰：智之明也必由廣博。若廢捨有為，則智慧不具。生曰：總翻前也。所以欲住無為者，貪其樂耳。福德既具，便自常樂，復何貪哉？所以欲盡有為者，惡其苦耳。智慧苟備，已自無苦，有何惡哉？

[Kumāra]jīva says: In the previous section one meaning was revealed at a time; now it is explained that within a single section both meanings are simultaneously present. If one does not abide in non-existence, one does not exhaust existence; if one does not exhaust existence, one does not abide in non-existence. [Seng]zhao says: The illumination of wisdom must stem from broad expanse. If one abandons the conditioned, then wisdom will not be complete. [Dao]sheng says: This inverts the previous [lines] in general. The reason one wishes to abide in the unconditioned is merely coveting its joy. Once merit is complete, one is naturally in constant joy, so what more would one covet? The reason one wishes to exhaust the conditioned is merely abhorring its suffering. If wisdom is fully present, one is already naturally free from suffering, so what would there be to abhor?