維摩義記 3.14

3.14

From here below is the second [section], which explains non-abiding in terms of the meaning of cultivation. The clauses are divided into seven: the first clause explains non-abiding in terms of the practice of subduing heterodoxy. First, it directly distinguishes [this]: "Although going beyond the demons" is the practice of entering quiescence, where what is realized is profound and quiescent. Because demonic conditions cannot reach it, it is called the practice of going beyond the demons. It distinguishes quiescence yet encompasses existence, and therefore it says "although." The meaning of "although" in the subsequent clauses is also like this. "Yet manifesting the subjugation of demons" is the practice of according with existence. Being able to manifest supreme supernormal powers to cause demons to submit is called manifesting the subjugation of demons. "This is the practice..." is the general conclusion. The following six [clauses] explain non-abiding in terms of cultivating correct practices: the first three concern benefiting oneself, the next one concerns benefiting others, the next one concerns benefiting oneself, and the last one concerns benefiting others. Among the first three clauses, the first one explains benefiting oneself in terms of the mind that seeks the fruit. First, it directly distinguishes [this]: "Seeking all-knowledge" departs from the practice of not seeking. "Without seeking at the wrong time" abandons the practice of exclusively seeking. Attaining realization midway before reaching the ultimate fruit is called seeking at the wrong time; bodhisattvas do not do this, and therefore it is called having no seeking at the wrong time. "This is the practice..." is the general conclusion. The latter two explain benefiting oneself in terms of cultivating causal practices. In this, the earlier clause is the contemplation of ultimate truth, and the latter is the contemplation of the conventional truth of causes and conditions. In the former, "although contemplating that all dharmas do not arise" clarifies not being attached to existence. "Not entering the correct state" clarifies not realizing non-existence—namely, not entering the correct state of signlessness. In the latter, "although contemplating the twelvefold dependent origination" clarifies not being the same as heterodoxy. "Yet entering false views" clarifies not clinging to correctness. These three concern benefiting oneself, and the next one concerns benefiting others. "Although gathering all [beings]" departs from the practice of lacking compassion. "Yet without affectionate attachment" removes the practice of affectionate defilement. The next one concerns benefiting oneself: "although delighting in seclusion" cultivates the practice of quiescence. Saying "not relying on the exhaustion of body and mind" gives rise to the practice of according with existence. The next one concerns benefiting others: "although moving through the three realms" gives rise to practices [for the sake of] beings. "Not destroying the dharmatā" cultivates the practice of entering quiescence. Regarding existence as contradicting emptiness is called destroying the dharmatā; bodhisattvas are not like this, hence it says "not destroying." The preceding seven clauses together constitute the second [section], which explains non-abiding in terms of the meaning of cultivation.