維摩經略疏 4.36

4.36

From "In all views" below is third, the pair in terms of cause and fruit. It demonstrates what true quiet sitting is, and denounces his as not true. First, saying "unmoved in all views" ridicules his cause as deviant and not true quiet sitting. Being unmoved in all views is indeed true quiet sitting in the causal stage. Now, this should be distinguished into four propositions: there are those who are moved in their views and do not cultivate the factors of the Path; those who are unmoved and do not cultivate; those who are moved and do cultivate; and those who are unmoved and do cultivate. As for those who are moved and do not cultivate, such are the various non-Buddhists who abandon existence to grasp non-existence, and so on up to neither existence nor non-existence. They fear the sixty-two views as if fleeing from empty space; although they abandon the views wishing to grasp nirvāṇa, they do not know how to cultivate the thirty-seven factors of the Path. Therefore, in the Subhadra Sūtra the Buddha roared the lion's roar that because they lack the Noble Eightfold Path, they definitely lack the four fruits of the śramaṇa. As for those who are unmoved and do not cultivate: non-Buddhists generate views, saying "this is real, all else is false"; they cling as obstinately as ice without wavering, as if grasping empty space, and likewise do not cultivate the factors of the Path. As for those who are moved and do cultivate: in the Tripiṭaka [teaching], the followers of the two vehicles know that the extreme views of the self, defilements, and inversions are conditions that are impermanent and fluctuating; stirring this fluctuation is called being moved. As for cultivating the factors of the Path, they contemplate and demolish the extreme views of the self and the five aggregates, cultivating the four withered foundations of mindfulness and so forth, achieving heat, summit, and patience, and entering the untainted wisdom of view and thought. Hence the Mahāparinirvāṇa Sūtra says, "There are seventy-three persons who contemplate the dharma of heat; my disciples have them, while non-Buddhists do not." Śāriputra and the followers of the two vehicles are all like this, so he is rebuked, saying "not necessarily". As for those who are unmoved and do cultivate: a bodhisattva thoroughly understands that the sixty-two views are themselves bodhi, neither grasping nor abandoning, which is called unmoved. As for cultivating the factors of the Path, when contemplating the defiled aggregates and cultivating the foundations of mindfulness, he contemplates the nature of form as neither defiled nor pure, feeling as neither suffering nor pleasure, mind as neither permanent nor impermanent, and conception and volition as neither self nor non-self. This is the distinct contemplation of the four foundations of mindfulness; hence the Benevolent Kings Sūtra says, "The dharma-nature is form, feeling, conception, volition, and consciousness." As a bodhisattva progresses toward the Buddha's wisdom, contemplating the form of dharma-nature is ultimate purity, contemplating the feeling of dharma-nature is the bliss of nirvāṇa, contemplating the mind of dharma-nature is the dharmakāya, and contemplating the conception and volition of dharma-nature is the eight masteries of the self. Thus, while unmoved, he cultivates the flourishing foundations of mindfulness, wherein diligence is the four correct exertions, and so on up to practicing in the secure path being the Noble Eightfold Path; this is the inconceivable, ultimate, true quiet sitting. This ridicules his being moved in all views while cultivating the factors of the Path as the clumsiness of his quiet sitting.