維摩義記 3.15

3.15

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.