大乘起信論略述 2.137

2.137

論。云何為四至性無住故　述曰。次下別釋。別釋四種。即分為四。此初顯不住道也。行根本方便者。列其名也。謂依真如修不住行。與後三行作根本故。此行順真名為方便。觀一切等者。次顯其相。自性無生者。所觀境空離妄見者。能觀心空。心境既空。何所樂著。故能生智。不住生死。業果不失。眾生不悟。深可生悲。為救濟故不住涅槃。以隨順等者。顯修行意釋方便也。以此法性無性無住故。修此行而為隨順之方便也。

[Treatise:] What are the four?... because its nature has no abiding.
[Exposition:] Next, the specific explanations. Specifically explaining the four kinds, it is divided into four. This first reveals the non-abiding path. 'The fundamental skillful means of practice' provides its name: relying on suchness, one cultivates non-abiding practice, which serves as the foundation for the subsequent three practices. Because this practice accords with suchness, it is called a skillful means. 'Contemplating that all,' and so forth, next reveals its characteristics. 'Own-nature is unproduced' means the contemplated object is empty; 'free from false views' means the contemplating mind is empty. Since mind and object are both empty, what is there to take pleasure in and attach to? Therefore, one can generate wisdom and not abide in saṃsāra. Karmic fruition is not lost, yet sentient beings do not awaken, which profoundly evokes compassion; in order to rescue them, one does not abide in nirvāṇa. 'Through according with,' and so forth, reveals the intention of cultivation and explains the skillful means. Because this dharmatā lacks nature and lacks abiding, cultivating this practice serves as a skillful means of according with it.