維摩經義疏 2.4.4

2.4.4

「不著世間如蓮華」下，第二就空門嘆也。 「常善入於空寂行」者，釋不著世間也。 以善入空寂然棄其心，故於世間不著。 又雖在世間，常入空寂，故不著世間也。 而言善入，邪見人亦入空，謂無因果。 二乘入空，即便取證。 又菩薩功用心入空。 此有三種，能非善入。 與此相違，善入空義也。 出入自在而不乖寂，故云常善也。 「達諸法相無罣礙」者，雖有常空，雖空常有，故無礙也。 「稽首如空無所依」者，心境無寄，如空無依也。 此就空門嘆也。

From "Unattached to the world like a lotus flower" onward, this is the second part, praising in terms of the gate of emptiness. "Always skillfully entering into the practice of emptiness and tranquility" explains being unattached to the world. Because he skillfully enters emptiness and tranquility and thus casts off that mind, he is unattached to the world. Furthermore, although he is in the world, he constantly enters emptiness and tranquility, and therefore is not attached to the world. As for saying "skillfully entering": people of wrong views also enter emptiness, claiming there is no cause and effect. The two vehicles enter emptiness and immediately grasp realization. Furthermore, bodhisattvas enter emptiness with effortful minds. These three types are not skillful entries. Opposed to these, this is the meaning of skillfully entering emptiness. Emerging and entering at will without violating tranquility—hence it says "always skillfully." "Thoroughly comprehending the characteristics of all dharmas without hindrance": although there is existence, it is constantly empty; although it is empty, it is constantly existing; therefore there is no hindrance. "I bow my head to the One who, like space, has nothing to rely upon": mind and objects have no lodgment, just as space has nothing to rely upon. This praises in terms of the gate of emptiness.