大乘起信論廣釋卷第三．四．五 5.19

5.19

論。云何為四至性無住故　釋曰。以下別釋。別釋四種。即分為四。此初也。行根本方便者。初列名也。謂依真如修不住行。與後三行作根本故。持業依主二釋。皆通此行順真故名方便。行即方便持業釋也。觀一切法等者。以顯其相。自性無生者。所觀境空。離妄見者。能觀心境既空。何所樂著。故能生智不住生死。觀一切法。由因緣合業果不失故。於生死眾生不悟。深可生悲。為攝化故不住涅槃。以隨順等者。後顯修意。以此法性性無住故。順修此行為方便也。

[Treatise:] What are the four? [… down to:] because its nature has no abiding.
[Commentary:] Below is the separate explanation. Separately explaining the four kinds is divided into four parts. This is the first. Regarding 'the expedient of the root of practice', it first lists the name. It means cultivating non-abiding practice based on tathatā, thereby serving as the root for the subsequent three practices. Both karmadhāraya and tatpuruṣa compounds are applicable here: because this practice accords with the real, it is called an expedient; the practice itself being the expedient is the karmadhāraya interpretation. Regarding 'contemplating all phenomena' and so forth, it reveals its characteristics. 'Their self-nature is unborn' indicates that the objective realm contemplated is empty. 'Freed from false views' indicates that the contemplating mind, since the realm is already empty, has nothing to delight in or attach to; thus, it can give rise to wisdom and not abide in saṃsāra. Contemplating all phenomena as [arising] from the conjunction of causes and conditions, such that karmic fruits are never lost, [one sees that] sentient beings in saṃsāra are unawakened and deeply worthy of compassion; in order to gather and transform them, one does not abide in nirvāṇa. Regarding 'in accordance with' and so forth, it subsequently reveals the intention of cultivation: because this dharmatā by its very nature has no abiding, cultivating this practice in accordance with it constitutes an expedient.