維摩經略疏 4.37

4.37

「不斷至宴坐」，次約果明真宴坐。以譏身子取滅定果之僻。身子初值頞鞞得見諦已，或七日或十五日正使皆盡，名斷煩惱入有餘般，身智俱盡入無餘般。此亦四句：一不斷不入，是凡夫三藏菩薩；二斷而入，是無學人；三斷而不入，即通別菩薩；四不斷而入，即圓菩薩。故婬怒癡性即是解脫。貪恚癡性具一切法，即煩惱不可斷也，則是不滅癡愛起於明脫。若身子等斷惑入般，如破壁得出；怖畏生死，不能用煩惱而作佛事。菩薩以趣佛慧不斷而入，如得通者壁不能礙，是則還用煩惱以為佛事，是名不斷煩惱而入涅槃。他解煩惱是空故不須斷。若爾，須彌入芥，無芥可入。芥子既空，即是須彌入空不入芥子，有如是過。若煩惱宛然不破不動得入涅槃者，芥子性非大非小，小不妨大，能容須彌之大；須彌性非大非小，大不妨小，能入芥子之小。雖云能入本處不動，若言不入而實入芥。不可思議不斷煩惱而入涅槃，若能如是是真宴坐。此斥身子斷入非真宴坐，云不必也。

From "Not severing" up to "quiet sitting" is next, clarifying true quiet sitting in terms of the fruit, in order to ridicule the deviance of Śāriputra's grasping the fruit of the cessation concentration. When Śāriputra first met Assaji and attained the vision of the truths, either in seven days or fifteen days all his active defilements were exhausted; this is called severing afflictions and entering nirvāṇa with residue, and when body and wisdom are both extinguished, entering nirvāṇa without residue. This also has four propositions: first, not severing and not entering, which are ordinary beings and Tripiṭaka bodhisattvas; second, severing and entering, which are those beyond training; third, severing and not entering, which are the bodhisattvas of the Shared and Distinct [teachings]; fourth, not severing and entering, which are the bodhisattvas of the Perfect [teaching]. Therefore, the nature of lust, anger, and delusion is itself liberation. The nature of greed, anger, and delusion contains all dharmas, which means that afflictions cannot be severed; this is not annihilating delusion and craving, yet giving rise to illumination and liberation. If Śāriputra and others sever delusion to enter nirvāṇa, it is like breaking through a wall to get out; fearing birth and death, they cannot use afflictions to perform the Buddha's work. A bodhisattva, progressing toward the Buddha's wisdom, enters without severing, like one who has attained supernormal powers whom walls cannot obstruct; this is turning around and using afflictions to perform the Buddha's work, which is called entering nirvāṇa without severing afflictions. Others explain that afflictions are empty and therefore need not be severed. If so, when Mount Sumeru enters a mustard seed, there would be no mustard seed to enter. Since the mustard seed is already empty, this would mean Sumeru enters emptiness, not entering the mustard seed, which has such a flaw. If afflictions remain intact, unbroken and unmoved, yet one is able to enter nirvāṇa, then the nature of the mustard seed is neither large nor small: its smallness does not obstruct largeness, and so it can contain the largeness of Mount Sumeru; the nature of Mount Sumeru is neither large nor small: its largeness does not obstruct smallness, and so it can enter the smallness of a mustard seed. Although it is said to be able to enter, its original place is unmoved; though one might say it does not enter, it truly enters the mustard seed. Inconceivably entering nirvāṇa without severing afflictions—if one is able to be like this, that is true quiet sitting. This denounces Śāriputra's severing and entering as not being true quiet sitting, saying "not necessarily".