金剛般若波羅蜜經略疏 2.6

2.6

就初、行體相門中有五：初總辨生起菩提心；二我應滅度下，明心所趣，三如是滅度下，顯其實相；四何以故下，問答顯過；五何以故下，舉實結成。問：此文內辨三修行及以發心，何故一處通釋而不別明者？答：前是解法，須約別論之；今就行門，不得分別。由眾生即無，與佛不異，解此法故即名菩提心；由知眾生即無我空故，即名如是住；成無分別智證，即名如實修行；本來無煩惱，即名降伏其心也。

Regarding the first gate, the essence and marks of practice, there are five parts: first, generally distinguishing the arising of the bodhicitta; second, from "I must deliver..." onward, clarifying that toward which the mind is directed; third, from "having delivered in this manner..." onward, revealing its true mark; fourth, from "Why is this?..." onward, questions and answers revealing the fault; fifth, from "Why is this?..." onward, presenting reality to conclude. Question: Within this text, the three practices and the generation of the mind are analyzed; why are they explained together in one place rather than separately distinguished? Answer: The former was the Dharma of understanding, which had to be discussed separately; now in the gate of practice, one cannot make distinctions. Because sentient beings are non-existent and not different from the Buddha, understanding this Dharma is called the bodhicitta; because of knowing that sentient beings are non-existent and that the self is empty, it is called 'abiding in this manner'; accomplishing the realization of non-conceptual wisdom is called 'practicing according to reality'; and afflictions being originally non-existent is called 'subduing one's mind.'"