注維摩詰經 2.230

2.230

[Kumāra]jīva says: The worthy and noble gathering the mind is called 'within'; ordinary beings letting thoughts run wild is called 'without'. Saying neither within nor without means equalizing the mind within and without.

[Seng]zhao says: The body is an illusory dwelling; why should it abide within? The ten thousand things are empty; why should it be without? The Hīnayāna guards against thoughts, so it binds the mind within; ordinary beings pursue many desires, so they let thoughts run wild without. The mahāsattva views them equally, so within and without have nothing upon which to rely.

[Dao]sheng says: Having aligned the body without moving, one should next gather the thoughts. In the method of gathering thoughts, if they leave the cognitive object, one gathers them to return. When thought leaves to follow affairs, this is called running without; when gathered back to follow the self, this is called abiding within. If one takes running without as perturbation and abiding within as samādhi, one is again driven by within and without, which is not the intention of gathering thoughts. When the mind does not abide within, there is no within where it can abide; when it is also not without, there is no without where it can reside. Only then does it no longer run wild.