維摩經略疏 4.32

4.32

From "Now quiet sitting" onward is second: separately showing true quiet sitting. And the six kinds of inconceivable quiet sitting have three pairs: first, by way of essence and function; second, by way of dharma and mind; third, by way of cause and fruit. In the first there are two parts: first, by way of essence, saying "Not manifesting body and mind in the triple realm is quiet sitting." Because Śāriputra did not enter the above dhyānas to tend toward the Buddha's wisdom, and had to be in a quiet place, upright in body, and collecting his thoughts before he could enter concentration, he manifested the marks of body and mind in the desire realm. The body being like wood or stone is manifesting the body; the mind being like dead ashes, making resolutions about entering and emerging, is manifesting the mind; furthermore, causing beings to revere and marvel at him—what cessation is there in this? As for true quiet sitting, because one tends toward the Buddha's wisdom, one enters at will into the nine great dhyānas as well as the concentrations of the two vehicles; this is called not manifesting body and mind in the triple realm. Therefore the text below says: "Practicing dhyāna while in desire, throwing the mind of Māra into confusion." Not holding the body upright and not moving thoughts is called not manifesting body and mind. Body and mind harmonizing with the world does not contradict the cessation concentration; although entering the cessation concentration, it does not impede the deportments; thus there is no fault of moving thoughts in entering and emerging, and one also avoids the error of manifesting marks in the triple realm. This is true quiet sitting; it is the inconceivable true quiet sitting. Furthermore, the dharmakāya bodhisattva enters the various dhyānas and concentrations in the body of the Dharma-nature, and does not manifest body and mind in the triple realm; this is true quiet sitting. If spoken of in principle, all sentient beings are in the cessation concentration, but Śāriputra did not know it. If in terms of phenomena, it is explained that within the body of the Dharma-nature there is definitely no body of the triple realm entering, yet Śāriputra still had the body and mind of the triple realm; how could it be called true quiet sitting? Therefore he remained silent. This was reproaching him for not knowing the essence of true quiet sitting, and therefore showing it to him. If one cultivates the single-minded threefold contemplation, this is tending toward the Buddha's wisdom and generating the six kinds of quiet sitting.