維摩經略疏 6.25

6.25

「順是菩提」下，二、廣明真智斷即是菩提。此中多分廣說智德、少說斷德。何者、菩提是智，斷屬涅槃，是故傍也。即為二：初九番正約智德、次七番不可以身心得。「順是菩提」者，若觀不見四教菩提，即順圓教中道真如。「住是菩提」者，若智不住四教及一切法，即是住圓教法性。「至是菩提」，若觀諸法及四教菩提畢竟不可得，即能至真如實際。「不二是菩提」，若有方便偏教菩提及一切法，即是法塵對內意根，即是二也。觀此二法皆不可得，入不二門見於中道，即離二死。此一番屬斷德。「等是菩提」，若觀涅槃與生死等，即是等於虛空佛性，是真智德之菩提也。「無為是菩提」，若觀法性湛然常寂，即真無為，不為生老病死所遷。「智是菩提」，諸方便教緣修入真，不見眾生心行，圓教真智寂而常照，眾生心行自現智中了了分明。「不會是菩提」，諸方便教明緣修智入會於理方名真智；圓真修智體即是寂滅之理，非智來會。「不合是菩提」，方便真智，理而言之，與無明合，未能離習；真修智體而不與合，即能離於元品習也。此一番屬斷德。去取甚難，須熟思之。

From “conforming is bodhi” downward is second: extensively clarifying that true wisdom and severance are bodhi. Here, the virtue of wisdom is mostly explained extensively, while the virtue of severance is explained briefly. Why? Bodhi is wisdom, whereas severance pertains to nirvāṇa; therefore, it is secondary. This has two parts: first, nine instances directly address the virtue of wisdom; next, seven instances address how it cannot be attained by body or mind. As for “conforming is bodhi”: if through contemplation one does not see the bodhi of the four teachings, one conforms to the true suchness of the Middle Way in the Perfect Teaching. As for “abiding is bodhi”: if wisdom does not abide in the four teachings or any dharma, that is abiding in the dharma-nature of the Perfect Teaching. In “reaching is bodhi”: if one contemplates all dharmas and the bodhi of the four teachings as ultimately unobtainable, one can reach the ultimate reality of true suchness. In “non-duality is bodhi”: if there is the bodhi of the expedient, partial teachings and all [such] dharmas, these are mental objects facing the internal sense organ of thought, which constitutes duality. Contemplating both of these dharmas as unobtainable, entering the gate of non-duality and seeing the Middle Way, one leaves behind the two deaths. This one instance pertains to the virtue of severance. In “equality is bodhi”: if one contemplates nirvāṇa and birth-and-death as equal, this equals the buddha-nature of empty space, which is the bodhi of the true virtue of wisdom. In “unconditioned is bodhi”: if one contemplates the dharma-nature as serenely, eternally quiescent, it is truly unconditioned and not shifted by birth, old age, sickness, and death. In “wisdom is bodhi”: the various expedient teachings enter reality through conditional cultivation, without perceiving the mental activities of sentient beings; the true wisdom of the Perfect Teaching is quiescent yet constantly luminous, and the mental activities of sentient beings spontaneously appear within this wisdom, clear and distinct. In “non-convergence is bodhi”: the various expedient teachings explain that the wisdom of conditional cultivation enters into convergence with the principle before it is named true wisdom; the essence of the true cultivated wisdom of the Perfect [Teaching] is itself the principle of quiescent extinction, not wisdom coming to converge. In “non-conjoining is bodhi”: the true wisdom of expedients, in terms of principle, conjoins with ignorance and is not yet able to leave behind latencies; the essence of true cultivated wisdom does not conjoin with it, and thus is able to leave behind fundamental latencies. This one instance pertains to the virtue of severance. Distinguishing these options is exceedingly difficult; one must contemplate it thoroughly.