摩訶止觀 6.200

6.200

若得此意，通釋經論，隨義迴轉，文義允當，無處不合。所以者何？若將此義釋《無行經》，即轉無生意入無行門。所謂諦無行、智無行、菩提心無行，安心於止觀無行，破見思、無知、無明等無行，生死、涅槃、中間等皆無行，無行行、無行位、無行教。如是等一切悉入無行門中說，究竟具足也。若釋《金剛般若經》，即轉無生意，度入不住門中種種不住。不住色布施，不住聲、香、味、觸布施。不住境智布施、不住慈悲布施、不住見思中布施、不住無知無明中布施，是名「檀波羅蜜」。不住色中持戒，乃至不住色中般若。初地不應住，乃至十地不應住。雖諸法不住，以無住法住般若中，即是入空；以無住法住世諦，即是入假；以無住法住實相，即是入中。此無住慧，即是金剛三昧，能破磐石砂礫，徹至本際。故《仁王經》三處明金剛三昧——七地、初地、初住，即是金剛無住，釋三教位義。又云：「釋迦牟尼入大寂定金剛三昧。」

If one grasps this meaning, one can comprehensively explain the sūtras and treatises, turning along with their meanings so that text and sense are fitting and concordant everywhere. Why is this? If one uses this meaning to explain the Wuxing jing, one turns the meaning of non-arising and enters the gate of non-action (apraṇihita). Namely, truth is non-action, wisdom is non-action, bodhicitta is non-action, settling the mind in calming and contemplation is non-action, refuting [the delusions of] view and thought, unknowing, and avidyā is non-action; saṃsāra, nirvāṇa, and the intermediary are all non-action; there is the practice of non-action, the stage of non-action, and the teaching of non-action. Everything such as this enters into and is explained within the gate of non-action, being completely and fully furnished. If one explains the Vajracchedikā-prajñāpāramitā-sūtra, one turns the meaning of non-arising and transfers it into the gate of non-abiding with its various non-abidings: giving without abiding in form; giving without abiding in sound, scent, taste, or tangibles; giving without abiding in object or wisdom; giving without abiding in loving-kindness and compassion; giving without abiding in [the delusions of] view and thought; giving without abiding in unknowing and avidyā—this is named 'dānapāramitā'. Upholding precepts without abiding in form, up to prajñā without abiding in form. One should not abide in the first bhūmi, up to one should not abide in the tenth bhūmi. Although there is non-abiding in all dharmas, abiding in prajñā through the dharma of non-abiding is entering emptiness; abiding in worldly truth through the dharma of non-abiding is entering the provisional; abiding in true reality through the dharma of non-abiding is entering the middle. This non-abiding wisdom is precisely the vajrasamādhi, which can shatter bedrock and gravel, penetrating to the fundamental limit. Therefore the Renwang jing explains the vajrasamādhi in three places—the seventh bhūmi, the first bhūmi, and the first abidance—which are just the vajra non-abiding, explaining the meaning of the stages in the three teachings. Furthermore, it says: 'Śākyamuni entered the vajrasamādhi of great tranquil concentration.'