大方廣佛華嚴經疏 4.15

4.15

次釋成正覺義。約教不同，小乘三十四心斷結，五分法身初圓，名成正覺，是實非化。大乘之中，約化，八相示成。約報，十地行滿、四智創圓，名曰始成正覺。據實，即古今情亡、心無初相，名之曰始。無念而照，目之為正。見心常住，稱之曰覺。始本無二，目之為成。約法身，自覺聖智，無成無不成。若依此經，以十佛法界之身雲，遍因陀羅網無盡之時處，念念初初為物而現，具足主伴攝三世間。此初即攝無量劫之初、無際之初，一成一切成、無成無不成，一覺一切覺、無覺無不覺，言窮慮寂不壞假名，故云始成正覺，如〈出現品〉及〈不思議法品〉廣顯。攝前諸說，皆一乘之所現也。

Next is to explain the meaning of attaining sambodhi. In terms of the differences among teachings: in the Hīnayāna, through thirty-four mind[-moments] one cuts off fetters, and the five-part dharmakāya is first perfected—this is called attaining sambodhi; it is real, not an apparition. Within the Mahāyāna, in terms of apparition, eight marks show attainment; in terms of retribution, the practices of the ten stages are fulfilled and the four wisdoms are newly perfected—this is called 'first attaining sambodhi'. According to the real, past and present sentiments perish, and the mind is without initial marks—this is named 'first'. Illumination without thought is designated 'correct' (sam-). Seeing that the mind is eternally abiding is called 'awakening' (bodhi). The initial and the fundamental being non-dual is designated 'attainment'. In terms of the dharmakāya, the noble wisdom of self-realization has neither attainment nor non-attainment. If relying on this sūtra: with the body-clouds of the dharmadhātu of the ten buddhas, pervading the inexhaustible times and places of Indrajāla, in thought-moment after thought-moment and beginning after beginning, manifesting for the sake of beings, fully endowed with lord and retinue, subsuming the three worlds. This 'first' then subsumes the beginning of immeasurable kalpas and the beginning of the boundless; when one is attained, all are attained, there is neither attainment nor non-attainment; when one is awakened, all are awakened, there is neither awakening nor non-awakening; words are exhausted and thoughts are quieted without destroying provisional designations, hence it is said 'first attained sambodhi', as extensively revealed in the 'Arising of the Tathāgata' and 'Inconceivable Qualities' chapters. Subsuming the previous explanations, all are what is manifested by the Ekayāna.