維摩義記 3.58

3.58

問曰：非道，菩薩應斷，何用行乎？如上所辨，法有三門：一、是對治修捨之門，有惡悉除、有善皆習。故上文言「不善不生、善法不滅」。二、息相門，善惡俱離，乃至無有一法可存。故論說言「法尚須捨，何況非法」。三、立相門，染淨俱行。言行染者，如《地經》說發起勝行，此中所說行非通道，下文宣說「八萬四千諸煩惱門，而諸眾生為之疲勞，諸佛以此而作佛事」，如是等也，行淨可知。

Question: The non-path should be severed by a bodhisattva; why would they practice it? As distinguished above, the Dharma has three gates: First is the gate of cultivation and abandonment through antidotes: whatever is unwholesome is entirely eradicated, and whatever is wholesome is entirely practiced. Therefore the text above says, "Unwholesomeness does not arise, and wholesome dharmas do not perish." Second is the gate of bringing characteristics to rest: both wholesome and unwholesome are departed from, to the point that not a single dharma can remain. Therefore the treatise says, "Even dharmas must be abandoned, how much more non-dharmas?" Third is the gate of establishing characteristics: defilement and purity are practiced together. As for practicing defilement, as the Daśabhūmika Sūtra speaks of arousing superior practices, what is spoken of here as practicing the non-path and penetrating the path, and what the text below proclaims: "Eighty-four thousand gates of afflictions, by which sentient beings are exhausted, and with which the Buddhas perform Buddha-work," and so forth, practicing purity can be known [from this].