維摩經略疏 6.27

6.27

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.