維摩經略疏 6.23

6.23

「不觀」下，二、正約真智斷即菩提。又為二：初略、二廣。初略為二：初兩番正明真智德即真菩提，即摩訶般若；次四番明真斷德。「不觀是菩提」者，息方便觀即是不觀。「離諸緣」者，離諸緣修及一切緣故。「不行是菩提」者，若知真空則無所行，一切萬行即是菩提。故《大品》云「若心心數法不行為行般若」。「無憶念」者，不念四種受菩提記及一切法，此真觀行即是真智德之菩提也。

From “not contemplating” downward is second: directly defining true wisdom and severance as bodhi. This further has two parts: first, brief; second, extensive. The first, brief part has two: first, two instances directly clarify that the true virtue of wisdom is true bodhi, which is Mahāprajñā; next, four instances clarify the true virtue of severance. As for “not contemplating is bodhi”: putting to rest expedient contemplation is ‘not contemplating’. As for “separating from all conditions”: it is because one is separated from all conditional practice and all conditions. As for “non-practice is bodhi”: if one knows true emptiness, there is nothing to practice, and all the myriad practices are themselves bodhi. Therefore, the Dàpǐn says: “If the mind and mental factors do not function, that is the practice of prajñā.” As for “free from recollection”: not thinking of the four kinds of receiving the prediction of bodhi or of any dharma—this true contemplative practice is itself the bodhi of the true virtue of wisdom.