金剛經纂要刊定記 3.186

3.186

阿耨下。先翻名。謂正智。下釋義，上正字，且對遍字以分二智。下正字，即明二智所覺不偏不邪。即以正智覺真，遍智覺俗，皆不偏邪故云正覺。以二乘偏覺，凡夫邪覺，今揀此二故不偏邪。謂如理而知，如事而知故也。然此二智亦名如理、如量，根本、後得，真、俗，權、實等。又準《智度論》說，從因至果有五種菩提。一、發心菩提，即十信是。二、伏心菩提，即三賢是。三、明心菩提，即初地至七地是。四、出到菩提，八九十地是。五、無上菩提，即如來地是。今約能發心即當第一，約所發即第五，能所合論貫通初後也。

On anuttara and so forth: first, translating the name. It refers to right wisdom. Below, explaining the meaning: the upper character "right" is set against the character "pervasive" to distinguish the two wisdoms. The lower character "right" clarifies that what the two wisdoms awaken to is neither partial nor perverse. That is, using right wisdom to awaken to the real, and pervasive wisdom to awaken to the conventional; because neither is partial or perverse, it is called "right awakening." Because the two vehicles have partial awakening and ordinary beings have perverse awakening, the present text excludes these two, and thus it is neither partial nor perverse. That is to say, knowing in accord with principle and knowing in accord with facts. Furthermore, these two wisdoms are also named accordant with principle and accordant with measure, fundamental and subsequent, real and conventional, provisional and actual, and so forth. Moreover, according to the Da zhidu lun, from cause to fruit there are five kinds of bodhi: 1. bodhi of generating the mind, which is the ten faiths; 2. bodhi of subduing the mind, which is the three stages of worthiness; 3. bodhi of clarifying the mind, which is the first ground through the seventh ground; 4. bodhi of emerging to attain, which is the eighth, ninth, and tenth grounds; 5. unsurpassed bodhi, which is the Tathāgata ground. Now, in terms of the subject generating the mind, it corresponds to the first; in terms of what is generated, it is the fifth; treating subject and object together, it runs through from beginning to end.