大方廣佛華嚴經疏 43.5

43.5

第二「佛子菩薩住此」下智成就。此下二三段攝王子住，知法知根皆法王軌度等故。且依智成文中，初總知三性，謂淨染不二，不二即無記；後「有漏」下展轉別開。一於淨法開漏無漏，謂施戒等取相心修與漏相應名為有漏，無漏反此。二於無漏開出見道已前名世，見道已去名出世。三即就上二世出世異名為思議，即世出世名不思議。亦可於出世中約教證二道。四彼有漏思議中定能證入名之為定，為緣所動名為不定。亦可佛性定有，餘一切法皆悉不定，三聚定等下文自說。五總上諸善開出三乘，謂諦、緣、度等，皆通上四故。唯佛果一，是唯無漏等，而屬菩薩乘果。六於三乘法中示有為無為，依順行故。此是善體，故後明之。謂滅諦緣性彼岸真理皆名無為，道諦緣智能證修起皆名有為，如來一切皆是無為，佛智有為非極說故、《涅槃》令覆有為相故。三乘聖人依此起行，依此差別，故名順行。

Second, from 'Sons of the Buddha, when a bodhisattva abides on this' downward, is the consummation of wisdom. The two or three sections below subsume the abiding of the prince, because knowing the Dharma and knowing the faculties are both the standards and rules of the Dharma King, and so on. For now, following the text on the consummation of wisdom: first, one generally knows the three natures, meaning that pure and defiled are non-dual, and non-dual is the morally indeterminate; next, from 'defiled' (sāsrava) downward, they are successively distinguished. 1. Regarding pure dharmas, it distinguishes the defiled and undefiled (anāsrava), meaning that cultivating giving, morality, and so forth with a mind that grasps at marks is associated with defilement and called 'with outflows' (sāsrava), while 'without outflows' (anāsrava) is the opposite of this. 2. Regarding the undefiled, it distinguishes that prior to the path of seeing is called worldly, while from the path of seeing onward is called supramundane. 3. Based precisely on the different designations of the above two, worldly and supramundane, it is called conceivable; that which is identical to worldly and supramundane is called inconceivable. It can also be understood within the supramundane in terms of the two paths of teaching and realization. 4. Among those that are with outflows and conceivable, those that definitely can be realized and entered are called determinate; those moved by conditions are called indeterminate. It can also be that the Buddha-nature is definitely existent, while all other dharmas are entirely indeterminate; the determinate among the three groups of beings and so on will be explained below. 5. Summing up all the above wholesome qualities, it opens up the three vehicles—namely the truths, dependent origination, and the pāramitās—because they all pervade the above four. Only the fruit of buddhahood alone is exclusively undefiled and so forth, yet it belongs to the fruit of the Bodhisattva Vehicle. 6. Within the dharmas of the three vehicles, it demonstrates the conditioned and unconditioned, in accordance with progressive practice. This is the essence of the wholesome, hence it is explained last. That is, the truth of cessation, the nature of conditions, and the true reality of the other shore are all called unconditioned; the truth of the path and the wisdom of conditions that can realize and cultivate their arising are all called conditioned. Everything of the Tathāgata is unconditioned, because Buddha-wisdom being conditioned is not the ultimate exposition, and the Nirvāṇa [Sūtra] instructs one to conceal the marks of the conditioned. Noble ones of the three vehicles arouse practices based on this and based on these differences; hence it is called progressive practice.