維摩經略疏 4.37

4.37

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".