維摩經略疏 4.33

4.33

「不起至宴坐」，次示不思議用。譏其滅定無用，以聲聞入定不能現四威儀。如迦葉入定無所施用，至彌勒出方乃現變，故知二乘入定自他無益無用，由其無體。不思議定有體有用，故能不起滅定現十界威儀，如修羅琴隨人吐韻。菩薩隨機十方現形出沒自在，汝何不以誓願薰定，使物機感現諸威儀，良由不見真性及無願波羅蜜也。無用之定，物所不重，故呵言不必。復次法性之身以趣佛慧入諸滅定，能於三界現十界四儀，一切諸法無不示現，是為究竟真宴坐也。

From "not arising" to "quiet sitting" is next: showing the inconceivable function. It reproaches his cessation concentration as being useless, because when a śrāvaka enters concentration, he cannot manifest the four deportments. Just as when Kāśyapa entered concentration there was nothing to employ it for, and only when Maitreya appears will he manifest transformations; thus we know that when the two vehicles enter concentration, it is devoid of benefit and useless for oneself and others, because it lacks essence. Inconceivable concentration has essence and has function; therefore, without arising from the cessation concentration, one can manifest the deportments of the ten realms, just like the asura's lute producing melodies according to the person. Bodhisattvas manifest forms in the ten directions according to capacities, appearing and disappearing at will; why do you not perfume concentration with vows, causing sentient beings' capacities to respond and manifest the various deportments? This is truly because of not seeing the true nature and lacking the perfection of vows. A concentration without function is not valued by beings; therefore he was rebuked, being told "not necessary." Furthermore, when the body of the Dharma-nature enters the various cessation concentrations to tend toward the Buddha's wisdom, it is able to manifest the four deportments of the ten realms within the triple realm, leaving none of all phenomena unmanifested; this is the ultimate true quiet sitting.