維摩經略疏 4.35

4.35

「心不至宴坐」，次約心為呵。言「不住」者，身子入定住內、出散在外，緣理禪住內、緣淨禪在外，入滅定住內、出滅定在外，是則心依內外入出動散，何名宴寂？故呵云不必。菩薩以趣佛慧觀中道法性，尚不見涅槃生死、內外可住可在，何有滅定出散內外可住可在？有二邊散非真宴坐，故言不必。今菩薩冥心法性不亂不味，即不思議真宴坐也。

From "mind not [dwelling]" up to "quiet sitting" is next, a rebuke in terms of the mind. In saying "not dwelling": when Śāriputra enters concentration he dwells within, and when he emerges into distraction he is outside; meditating on the principle of dhyāna he dwells within, and meditating on the purity of dhyāna he is outside; entering the cessation concentration he dwells within, and emerging from the cessation concentration he is outside. Thus his mind, dependent on inside and outside, entering and exiting, is agitated and scattered; how could this be called quiet seclusion? Therefore he is rebuked, saying "not necessarily". As a bodhisattva progresses toward the Buddha's wisdom and contemplates the dharma-nature of the Middle Way, he does not even see nirvāṇa and saṃsāra, or an inside and outside in which one could dwell or abide; how could there be a cessation concentration and an emerging distraction, an inside and outside in which one could dwell or abide? Having the distraction of the two extremes is not true quiet sitting, and so it is said "not necessarily". Now, for a bodhisattva to merge his mind with the dharma-nature, unconfused and untasting, is the inconceivable true quiet sitting.