妙法蓮華經玄贊 2.5

2.5

贊曰：自下第二歎德，有十三句，論以二門釋：一上支下支門，二攝取事門。支者分義，上支分謂總相，下支分謂別相，故論云：「應知阿耨多羅三藐三菩提不退轉者，是總相；餘是別相。」此總相也。無上正覺，體即佛果所有五法，謂淨法界，及四智心品。無著《金剛般若論》說「阿耨多羅三藐三菩提顯示菩提、及菩提道」。阿耨多羅此顯菩提自相，解脫相故。三藐三菩提顯示菩提者人平等相，以菩提法故得知是佛。《大智度論》說「智、及智處俱說名般若，菩薩地說菩提、菩提斷皆名菩提」。故阿云無，耨多羅云上，三云正，藐云等。又三云正，菩提云覺，即是無上正等正覺。此有四覺：一無上覺，是總也，即顯菩提、清淨法界。二正覺，簡外道邪覺故。三等覺，簡二乘但了生空偏覺故。四又正覺，簡菩薩，菩薩因覺未滿、果位非正覺故。此顯菩提道即四智品，下一覺字貫通上四，由具下三一切莫過，超遍等喻，真理所覺名無上覺。然諸經論多說真理名無上菩提體，以根本故。今此雙取佛果理、智俱名無上菩提，於此二果俱不退轉。云何不退轉？由具下十因不退轉，故於佛果能不退轉，決定當證念念進修名不退轉。退者失也。轉者動也。八地以上任運進修於大菩提，修習不退無煩惱故，亦復不為一切有相功用所動，名不退轉。由此八地名不動地，相用煩惱不能動故。

The Commentary says: From here below is the second part, praising their virtues, which contains thirteen clauses. The treatise explains them through two approaches: first, the approach of higher and lower divisions; second, the approach of encompassing activities. "Division" means a part. The higher division refers to the general characteristic, while the lower division refers to the specific characteristics. Hence the treatise says: "One should know that non-retrogressing with respect to anuttarā samyaksambodhi is the general characteristic; the remainder are the specific characteristics." This is the general characteristic. Unsurpassed Right Awakening in its essence is the five dharmas possessed in the fruit of buddhahood: namely, the pure dharma-realm and the mental classes of the four wisdoms. Asanga's *Vajracchedikā-prajñāpāramitā-śāstra* says: "*Anuttarā samyaksambodhi* reveals bodhi and the path of bodhi." *Anuttarā* here reveals the intrinsic characteristic of bodhi, being the characteristic of liberation. *Samyaksambodhi* reveals the characteristic of equality of persons who attain bodhi; it is through the dharma of bodhi that one is recognized as a buddha. The *Mahāprajñāpāramitopadeśa* says: "Both wisdom and the basis of wisdom are called prajñā; the *Bodhisattvabhūmi* says that both bodhi and the cessation of bodhi are called bodhi." Thus *a* means un- (or non-), *nuttara* means surpassed, *sam* means right, and *yak* means equal. Furthermore, *sam* means right and *bodhi* means awakening; this is unsurpassed right and equal awakening (anuttarā samyaksambodhi). Here there are four awakenings: first, unsurpassed awakening, which is the general one, revealing bodhi and the pure dharma-realm. Second, right awakening, distinguishing it from the mistaken awakenings of non-Buddhists. Third, equal awakening, distinguishing it from the one-sided awakening of the two vehicles, which only understand the emptiness of persons. Fourth, right awakening again, distinguishing it from bodhisattvas, because the bodhisattva's causal awakening is not yet complete and their stage of fruition is not right awakening. This reveals that the path of bodhi is the classes of the four wisdoms; the final word "awakening" runs through all four above. Because they possess the lower three, nothing surpasses them; it transcends and pervades all metaphors, and the awakening to true reality is called unsurpassed awakening. However, many sūtras and treatises speak of true reality as the essence of unsurpassed bodhi because it is fundamental. Here, both the principle and the wisdom of the buddha fruit are taken together as unsurpassed bodhi, and with respect to both these fruits they are non-retrogressing. How are they non-retrogressing? Because they possess the ten causes below for non-retrogression, they can be non-retrogressing with respect to the buddha fruit; their being certain to realize it and advancing in cultivation thought-moment by thought-moment is called non-retrogression. "Retrogressing" (tui) means losing; "turning back" (zhuan) means wavering. From the eighth stage onward, they spontaneously advance in cultivating great bodhi; cultivating without retrogressing because they are free of afflictions, and moreover never being shaken by any sign-associated effort, is called non-retrogressing. Therefore, the eighth stage is called the Immovable Stage, because signs, effort, and afflictions cannot move it.