維摩經略疏 6.27

6.27

「假名至等故」，此六番明真智菩提不可以心得義。「假名是菩提」，心是假名，四種菩提但有名字，若觀即空，見於佛性，即真智菩提不可以心得。「如化是菩提」，諸法如化，四種菩提皆如化也。若知如化皆不可得，即不取菩提相、不捨煩惱，即是真智之菩提也。「無亂是菩提」，煩惱亂想及緣修動念皆是亂想，知此亂想皆不可得，則息心達本源，內心常寂靜，則無境智之亂也。「善寂是菩提」，方便緣修未能順理，不名真善。有緣有念即是亂想，不名為寂。圓教初心，智即真如，名之為善。照無動念，名之為寂。智即法性，法性無染即是性淨。「無取是菩提」，若知四教菩提及一切法皆無所有，心不取著，即圓菩提，離攀緣菩提之心及一切諸法。「無異是菩提」，諸方便教所明菩提異於煩惱，若知菩提不異煩惱，即是圓教平等智德菩提。

From “nominal designation” up to “because they are equal”: these six instances clarify the meaning of how the bodhi of true wisdom cannot be attained by the mind. In “nominal designation is bodhi”: the mind is a nominal designation, and the four kinds of bodhi have names only; if one contemplates them as empty and sees the buddha-nature, this is the bodhi of true wisdom that cannot be attained by the mind. In “like an illusion is bodhi”: all dharmas are like illusions, and the four kinds of bodhi are all like illusions. If one knows that what is like an illusion is entirely unobtainable, one does not seize the marks of bodhi nor abandon afflictions; this is the bodhi of true wisdom. In “absence of confusion is bodhi”: the confused thoughts of afflictions and the stirred thoughts of conditional cultivation are all confused thoughts; knowing that these confused thoughts are all unobtainable, one puts the mind to rest and reaches the fundamental source, the inner mind constantly serene and still, without the confusion of object and wisdom. In “wholesome quiescence is bodhi”: the conditional cultivation of expedients cannot yet conform to the principle, so it is not called truly wholesome. Having conditions and having thoughts is confused thought, so it is not called quiescence. At the initial stage of the Perfect Teaching, wisdom is true suchness, which is called wholesome. Luminosity without stirred thoughts is called quiescence. Wisdom is dharma-nature, and dharma-nature without defilement is original purity. In “non-grasping is bodhi”: if one knows that the bodhi of the four teachings and all dharmas are non-existent and the mind does not grasp or cling to them, that is perfect bodhi, leaving behind the mind that clings to bodhi and all dharmas. In “non-difference is bodhi”: the bodhi explained by the various expedient teachings is different from afflictions; if one knows that bodhi is not different from afflictions, that is the bodhi of the virtue of impartial wisdom in the Perfect Teaching.