維摩義記 3.15

3.15

自下第三歷諸行門以顯不住。於中細分有十三門，相從為七：一、三空門。餘處說三，此中說四，謂空、無相、無作、無起。於空理中無果可為，名為無作。無因可生，說為無起。「雖行於空」，明不著有。「而殖德本」，顯不住無。「是行」總結。「雖行無相」，明不著有。「而度眾生」，顯不住無。「雖行無作」，明不著有。「而現受」等，顯不住無。「雖行無起」，明不住有。「而起善行」，顯不住無。二、六度門。「雖行六度」，不偏利他；「遍知眾生」，不專自利。故名不住。三、六通門。「雖行六通」，心無壅礙。「而不盡漏」，示起染障。六通之義廣如別章，此應具論。四、四無量門。「雖行無量」，明修梵因；「不貪梵世」，不求梵果。故名不住。五、禪定門。「雖行禪定解脫三昧」，明修定因。禪是四禪，定者是其四無色定，言解脫者謂八解脫，言三昧者謂三三昧。「而不隨生」，不受禪果，故名不住。六、道品門。於中有七。「雖行四念」，厭捨有為。「而不永離身受心法」，不證無為。「雖行四懃」，斷離有為。「不捨精進」，不住無為。「雖行如意」，用而常寂。「而得自在」，寂而常用。「雖行五根」，明修自利。「分別眾生」，不捨利他。「雖行五力」，明常修因。「而樂佛力」，亦恒求果。此二不偏，故名不住。「雖行七覺」，明常修因。「分別佛慧」，恒求佛果。「雖行八正」，明恒修因。「樂行佛道」，亦常求果。此是第六。七、止觀門。「雖行止觀」，不住有為。「而不畢竟墮於寂滅」，不證無為。此是第三歷諸行門以顯不住。

From here below is the third [section], which demonstrates non-abiding by going through the various gates of practice. Subdivided, there are thirteen gates, which coalesce into seven: First, the gates of the three emptinesses. Other places explain three, but here four are explained: namely emptiness, signlessness, wishlessness, and non-arising. In the principle of emptiness there is no fruit to be made, which is called wishlessness. There is no cause that can arise, which is spoken of as non-arising. "Although practicing emptiness" clarifies not being attached to existence. "Yet planting roots of virtue" reveals not abiding in non-existence. "This is the practice..." is the general conclusion. "Although practicing signlessness" clarifies not being attached to existence. "Yet saving sentient beings" reveals not abiding in non-existence. "Although practicing wishlessness" clarifies not being attached to existence. "Yet manifesting reception [of rebirth]" and so forth reveals not abiding in non-existence. "Although practicing non-arising" clarifies not abiding in existence. "Yet giving rise to wholesome practices" reveals not abiding in non-existence. Second, the gate of the six perfections. "Although practicing the six perfections" is not one-sidedly benefiting others; "completely knowing sentient beings" is not exclusively benefiting oneself; hence it is called non-abiding. Third, the gate of the six supernormal knowledges. "Although practicing the six supernormal knowledges," the mind is without obstruction. "Yet not exhausting defilements" shows the arising of defiled hindrances. The meaning of the six supernormal knowledges is detailed in a separate chapter and should be fully discussed there. Fourth, the gate of the four immeasurables. "Although practicing the immeasurables" clarifies cultivating the Brahmā causes; "not coveting the Brahmā realm" is not seeking the Brahmā fruit; hence it is called non-abiding. Fifth, the gate of dhyāna-concentration. "Although practicing dhyāna, concentration, liberation, and samādhi" clarifies cultivating the causes of concentration. "Dhyāna" refers to the four dhyānas; "concentration" refers to the four formless concentrations; "liberation" refers to the eight liberations; and "samādhi" refers to the three samādhis. "Yet not being reborn in accordance with them" is not receiving the fruits of dhyāna; hence it is called non-abiding. Sixth, the gate of the factors of awakening. There are seven [factors] in this: "Although practicing the four smṛtyupasthānas," one wearies of and abandons the conditioned. "Yet not eternally departing from body, feeling, mind, and dharmas" does not realize the unconditioned. "Although practicing the four right exertions," one cuts off and abandons the conditioned. "Not abandoning vigor" does not abide in the unconditioned. "Although practicing the bases of supernormal power," functioning is ever quiescent. "Yet attaining mastery," quiescence is ever functioning. "Although practicing the five faculties" clarifies cultivating benefit for oneself. "Distinguishing sentient beings" does not abandon benefiting others. "Although practicing the five powers" clarifies constantly cultivating the causes. "Yet delighting in the powers of the Buddha" also constantly seeks the fruit. Because these two are not one-sided, it is called non-abiding. "Although practicing the seven factors of awakening" clarifies constantly cultivating the causes. "Distinguishing the wisdom of the Buddha" constantly seeks the fruit of Buddhahood. "Although practicing the eightfold noble path" clarifies constantly cultivating the causes. "Delighting in practicing the path of the Buddha" also constantly seeks the fruit. This is the sixth. Seventh, the gate of śamatha and vipaśyanā. "Although practicing śamatha and vipaśyanā," one does not abide in the conditioned. "Yet ultimately not falling into quiescence" does not realize the unconditioned. This is the third [section], which demonstrates non-abiding by going through the various gates of practice.