大方廣佛華嚴經疏 36.6

36.6

第二護小乘行。有三十句，前十句護小心、後二十句護陜心。今初，先總、後「見佛」下別。總中，初結前，謂先觀無常已厭有為，次觀無救故倍增厭離、趣佛智慧，明其生後正護小心，求佛大智故。別中十句，分二：前五攝功德大，即求佛菩提；後五清淨大，即求涅槃果。菩提是德，修成名攝；涅槃本有，離障稱淨。此二無礙。菩提、菩提斷，俱名菩提。智相、智性，皆名佛智。今初。一神力攝功德大，智用不測故；二無比德，學地無等故。上二妙用自在。三大義德，利他無量故；四無譏嫌德，自行難得故；五不同德，外道無雜故。顯上二利，不同外道無利勤苦。上三德行圓滿。後五中，義攝有三，謂離惑苦、得涅槃故。一無惱者，即離惑習，無明不雜故。二無憂者離苦，苦依根本亡故，憂悲隨盡。三得涅槃，有二義：一得體，謂無憂畏城，亦是無餘涅槃。二得用，謂能建大事，亦無住涅槃。即後二句，不住生死故云不復退還，不住涅槃故能救無量苦難。由俱不住，方是世間涅槃勝事。以斯為業，則翻有為之業矣。

Second, the conduct of guarding against the Hinayana. There are thirty phrases: the first ten guard against the small mind, and the latter twenty guard against the narrow mind. Now for the first [ten], first generally, and later from 'seeing the Buddha' down, specifically. In the general [statement], it first summarizes the preceding, meaning having previously contemplated impermanence, [the bodhisattva] has already become revulsed by conditioned phenomena; next, contemplating being without a savior, revulsion doubles, and [the bodhisattva] turns toward the Buddha's wisdom; this shows that it generates what follows, namely properly guarding against the small mind and seeking the Buddha's great wisdom. Within the specific ten phrases, they divide into two: the first five gather greatness of merit, which is seeking the Buddha's bodhi; the latter five are greatness of purity, which is seeking the fruit of nirvāṇa. Bodhi is virtue, called 'gathered' when cultivated to completion; nirvāṇa is originally present, called 'pure' when free of obstructions. These two are non-obstructive. Both bodhi and the severance of bodhi are called bodhi. The mark of wisdom and the nature of wisdom are both called the Buddha's wisdom. Now for the first [five]: (1) spiritual power gathering greatness of merit, because the functions of wisdom are unfathomable; (2) peerless virtue, because nothing equals it on the stage of learning. The above two are wonderful functions of sovereignty. (3) Virtue of great benefit, because benefiting others is immeasurable; (4) faultless virtue, because one's own practice is difficult to attain; (5) dissimilar virtue, because it is unmixed with non-Buddhists. This reveals that the above two benefits are unlike the fruitless toils of non-Buddhists. The above three are the perfection of virtuous conduct. Within the latter five, the meanings subsumed are three, namely departing from affliction and suffering, and attaining nirvāṇa. (1) 'Without affliction', which is departing from the habit-energies of affliction, being unmixed with ignorance. (2) 'Without grief', which is departing from suffering; because the fundamental basis of suffering is destroyed, grief and sorrow are extinguished accordingly. (3) 'Attaining nirvāṇa', which has two meanings: first, attaining the essence, namely the city free of sorrow and fear, which is also nirvāṇa without remainder; second, attaining the function, namely being able to accomplish great tasks, which is also non-abiding nirvāṇa. These are the latter two phrases: not abiding in saṃsāra, hence called 'never retreating'; not abiding in nirvāṇa, hence able to rescue immeasurable sufferings and disasters. Because of not abiding in either, only then is it the superior affair of worldly nirvāṇa. Taking this as one's activity then overturns the activity of conditioned phenomena.