說無垢稱經疏 3.128

3.128

贊曰：第三非理。已下宴坐，非必滅定。空理義云：二乘不能即淨為垢，故息垢入淨而為宴坐。大士善惡齊旨，故真俗一觀。應理義云：二乘位劣，智用有殊，觀真智而現前，俗用便息；起俗智而為用，真智不行。菩薩方便久修、習用齊洽，故內宴真境、外現異生之法，所證得相，真如理也。異生法者，煩惱等也。第五地後，正智證真，後智起俗。八地已上，任運雙觀，故能內息攀緣、外彰凡法，名真宴坐。舊云「不捨道法內所證相」，文別意同。

Commentary: The third negation of principle. Sitting in quiet contemplation from here below is not necessarily the cessation meditative attainment. The principle of emptiness says: The two vehicles cannot make defilement identical to purity, and therefore halt defilement to enter purity as sitting in quiet contemplation. For the Mahāsattva, good and evil are of equal import; hence he regards the ultimate and conventional as one. The principle of accordant reason says: The stage of the two vehicles is inferior, and their wisdom and function are separate; when the wisdom contemplating the ultimate is present, conventional function ceases; when conventional wisdom arises for function, ultimate wisdom does not operate. The Bodhisattva has long cultivated upāya and his habitual practice is fully harmonized; therefore, he inwardly rests quietly in the true realm and outwardly manifests the dharmas of ordinary beings. The characteristics attained are the principle of tathatā. The dharmas of ordinary beings are afflictions and the like. After the fifth stage (bhūmi), right wisdom realizes the ultimate, and subsequent wisdom gives rise to the conventional. From the eighth stage onwards, he effortlessly contemplates both; therefore, being able inwardly to halt cognitive grasping and outwardly to display worldly dharmas is called true sitting in quiet contemplation. The older [translation] says “not abandoning the marks realized within the dharmas of the path,” which differs in phrasing but has the same meaning.