維摩經略疏 4.97

4.97

「不壞至一相」，次、別問苦諦。二乘觀有作苦諦，撿折推求假名實法方得苦理，名為壞身。菩薩觀無作苦諦體身實相，如見鏡像不須分折，是不壞於身而隨一相。通猶偏真不名一相，圓即法身無異見相故名一相。故下文云「觀身實相，觀佛亦然。」見於一相，不同凡夫；不壞於身，不同二乘。觀無作苦，見一實諦清淨法身，名為見諦，方是聖人，即真敬田；不爾非也。「不滅至明脫」，三、別問道諦。若二乘除八邪入八正，起三明入八解，此滅癡愛起於明脫，即是有作道諦。菩薩修無作道諦，只觀一切眾生即菩提相、八邪之法即八解脫，若斷而起者非修無作，以佛慧觀非明非闇，雙遊明闇不相妨礙，顯出菩提，即是行於非道通達佛道，故不斷癡愛起於明脫。明對癡、脫對愛。故《思益》云「以不二相觀明道聖諦」。若能如是修道聖諦，是真聖人，敬田而取；不爾非也。「以五至不縛」，四、別約滅諦。

"Not destroying [...] the single characteristic": next, separately inquiring about the truth of suffering. The two vehicles contemplate the constructed truth of suffering, investigating, breaking down, and deducing nominal designations and real phenomena, only then attaining the principle of suffering; this is called "destroying the body". The bodhisattva contemplates the unconstructed truth of suffering, comprehending the true reality of the body like seeing an image in a mirror without needing to analyze it; this is not destroying the body yet conforming to the single characteristic. The shared [teaching] still inclines to the one-sided true, and is not called the single characteristic; the perfect [teaching] is the dharmakāya, having no differentiated characteristics to be seen, hence called the single characteristic. Therefore the text below says: "Contemplating the true reality of the body, one contemplates the Buddha likewise." Seeing the single characteristic is not the same as ordinary persons; not destroying the body is not the same as the two vehicles. Contemplating unconstructed suffering and seeing the one real truth, the pure dharmakāya, is called seeing the truth; only then is one a noble person, a true field of respect; otherwise, one is not. "Not extinguishing [...] clarity and liberation": third, separately inquiring about the truth of the path. The two vehicles eliminate the eight wrong states and enter the eightfold correct path, giving rise to the three clarities and entering the eight liberations; this extinguishing of delusion and craving to give rise to clarity and liberation is the constructed truth of the path. The bodhisattva cultivates the unconstructed truth of the path, merely contemplating all sentient beings as being identical to the characteristic of bodhi, and the phenomena of the eight wrong states as being identical to the eight liberations; if one severs and then gives rise [to liberation], that is not cultivating the unconstructed. Contemplating with buddha-wisdom that it is neither light nor darkness, roaming through both light and darkness without mutual hindrance, and revealing bodhi—this is practicing non-paths to penetrate the Buddha path; therefore he does not sever delusion and craving to give rise to clarity and liberation. Clarity is set against delusion, and liberation is set against craving. Therefore the Siyi [jīng] says: "Contemplating the noble truth of the clear path with the characteristic of non-duality." If one can cultivate the noble truth of the path like this, one is a true noble person and may receive as a field of respect; otherwise, one is not. "By means of the five [...] not bound": fourth, separately in terms of the truth of cessation.