維摩經略疏 6.22

6.22

「寂滅」下，四、廣說真菩提。所以廣說者，上既難破，又勸捨見，是則信偏教者歸心莫趣，稟圓未入者亦莫知正義，故須廣示二十五番菩提正義。文為三：初一番略說實相菩提標章、次二十二番約真智斷者次明菩提、三二番還約實相妙理結成真智斷菩提。所以然者，上破無智斷不得受記，稟四教者執病既去，今還為說真智斷義悉是菩提，是則三德菩提如世伊字，即圓真菩提也。釋此二十五句一向用圓。「寂滅是菩提」者，一切法趣心，心即中道。真如之理本自不生，今則無滅。不生即非智、不滅則非斷，即真寂滅義，亦是大涅槃不生。不生不可說言是菩提者，即圓教實相菩提。言「滅諸相」者，若不知實相菩提，不可說執四教相起煩惱生死。此四種相有十六相出一切相，故有一切煩惱生死紛動。若實相菩提即是不生，不生不可說者，則四門皆滅。何況生不生等三種四門相及一切相惑而不滅耶？淨名意云實相無相能滅諸相，故云滅也。

From “quiescent extinction” downward is fourth: extensively explaining true bodhi. Why is it extensively explained? Above, [Vimalakīrti] having refuted [their understanding] with difficulties and exhorted them to abandon their views, those who believed in the partial teachings had nowhere for their minds to turn, and those who received the Perfect [Teaching] but had not entered it did not know the correct meaning either. Therefore, he had to demonstrate extensively the twenty-five instances of the correct meaning of bodhi. The text has three [parts]: first, one instance briefly states the topic as the bodhi of true reality; next, twenty-two instances clarify bodhi according to true wisdom and severance; third, two instances conclude the bodhi of true wisdom and severance by returning to the marvelous principle of true reality. The reason for this is that above, it was refuted that without wisdom and severance one cannot receive prediction; since the clinging afflictions of those who received the four teachings have been removed, he now conversely explains for them that the meaning of true wisdom and severance is entirely bodhi. Thus, the three virtues of bodhi are like the worldly letter 'I' [𑖄]: that is the true bodhi of the Perfect [Teaching]. In explaining these twenty-five statements, the Perfect [Teaching] is applied exclusively. As for “quiescent extinction is bodhi”: all dharmas converge in the mind, and the mind is the Middle Way. The principle of true suchness is fundamentally unarisen, and therefore now without extinction. Unarisen, it is not wisdom; unextinguished, it is not severance. This is the meaning of true quiescent extinction, and also the unarising of great nirvāṇa. That this unarising, unarising [nature] cannot be spoken of as bodhi is the bodhi of true reality in the Perfect Teaching. As for “extinguishing all marks”: if one does not know the bodhi of true reality, and cannot speak of it, clinging to the marks of the four teachings gives rise to the afflictions of birth-and-death. These four marks have sixteen marks from which all marks emerge; hence there is the turbulence of all afflictions and birth-and-death. If the bodhi of true reality is the unarising, and the unarising cannot be spoken of, then the four gates are all extinguished. How much more so would the three kinds of marks of the four gates—such as arising and unarising—and all marks and delusions not be extinguished? Vimalakīrti's intent is that true reality is markless and able to extinguish all marks; hence he says “extinguishing”.