維摩義記 2.69

2.69

Third, below, relying on the preceding mind of benefiting others, one arouses the practice of benefiting others. Distinctly there are five phrases: the first three phrases rely on emptiness to leave faults behind, and the latter two phrases follow existence to gather and transform. Among the first three phrases, one leaves faults behind by relying on the three gates of liberation. 'Teaching and transforming sentient beings while arousing [the contemplation of] emptiness': although transforming sentient beings, one does not see the signs of self, person, or sentient beings, hence one arouses emptiness; this is leaving faults behind by the gate of emptiness. 'Not abandoning the conditioned while arousing the signless': following transformation within existence is called not abandoning; knowing that existence is constantly quiescent is called arousing the signless; this is leaving faults behind by relying on the signless. 'Manifesting receipt of birth while arousing the unproduced (apraṇihita)': manifesting forms in accord with existence is called manifesting receipt of birth; knowing that birth is unborn is called arousing the unproduced; this is leaving faults behind by relying on the unproduced. In following existence to gather and transform, deep faults tend to arise; hence one must rely on these to leave all faults behind. In the latter two phrases, 'protecting and maintaining the true Dharma, one arouses the power of skillful means (upāya)' explains the wisdom that transforms others. Skillfulness in transformative wisdom is called the power of skillful means. 'In order to cross over sentient beings, one arouses the four methods of gathering (saṃgrahavastu)' explains the practice of transforming others.