維摩經略疏 4.34

4.34

From "Without abandoning" below is second, the pair on dharma and mind. It rebukes the clumsiness of his dharma and mind, and so says "not necessarily". First, regarding the rebuke in terms of dharma: Śāriputra emerges from the true before assimilating to ordinary affairs; if he did not abandon the various dhyānas, how could he set a fixed time to emerge from concentration? This is abandoning the practice of the Path before assimilating to ordinary practices; one should know that these two practices must not abandon each other. Why is this? It is simply that as a bodhisattva progresses toward the Buddha's wisdom, the two dharmas are without distinction—how could one abandon the practice of the Path to enter anew into the practice of the Path? One travels non-paths to thoroughly penetrate the Buddha's Path; if one cannot thoroughly penetrate it, how could it be called the Path? Each of the four teachings has its two practices of the Path. "Manifesting the affairs of ordinary beings" refers to the good and non-good actions of the three karmas, such as saying that although living as a white-robed layperson, and so forth, comprising twenty-nine matters and immeasurable skillful means. The dharmakāya is constantly in samādhi, able to universally assimilate to ordinary affairs; right in an ordinary body, it enters the king of samādhis, and all samādhis are contained within it. Using this, it leads beings to enter the inconceivable liberation of the Buddha's pure land, which is the ultimate, true quiet sitting. Using this, he ridicules the clumsiness of his practice of the Path, and so rebukes him, saying "not necessarily".