大方廣佛華嚴經疏 50.8

50.8

第七出現菩提圓行之果，故對緣造修必有成正覺。故文中三，謂徵起、釋相、總結。徵言正覺，略顯五門：一釋名。晉名菩提，存其梵語，此翻為覺，正揀二乘成異菩薩，初會已顯。又單語菩提，但是所覺之道。今云成者，即理智契合之名。二明體性。《攝論》云「二智二斷為菩提體。」《智論》云「菩提菩提斷俱名為菩提。」若依此經，通一切法，如文具之。三辨種類。或說唯一如智，契合無二相，故《淨名》云「夫如者不二不異故。」或開為二，《大品》明有性淨菩提及修成故，亦名性淨、方便淨也。或分為三，約三乘故，如《十地論》。或開為四，《涅槃》云「下智觀者得聲聞菩提，乃至上上智觀得佛菩提。」又四智菩提亦是四義。或分為五，如《大品》、《智論》說發心等故。或具明十，如〈離世間品〉。唯十為圓，是此所辨。三除前二，四除前三，五除前四，餘皆兼通，同教一乘之所攝故。若業用所現，則無所不收。四明業用，文有十門，而體用參顯，各隨別義立目。今統收之，謂緣二諦、斷二障、證二空、起二智，印群機、現萬像，具十身、遍十方，周於毛端微塵等處，通因及果業用無邊，具如文顯。五者辨相。即當釋文，略辨十門：一總明體相、二即現萬機、三體相甚深、四三輪平等、五因果交徹、六體離虧盈、七相無增減、八用該動寂、九周于法界、十普遍諸心。十門之中，亦可當門別釋，今且以初為總、餘九為別。別雖九門而釋十義：初釋第一；二釋第十，謂舉初該後；三從第二次第解釋；第十一門釋八九二義，至文當知。釋文顯然，不應異解。今初，總明具有十門，皆含體、相、用三。一寂照為菩提體，故云於一切義無所觀察。一切義者，真俗境也。觀極於無觀，故《淨名》云「不觀是菩提，離諸緣故。」如海無心而能頓鑒，非無所了，故晉經云解一切義。二經合明，義方圓妙。解即是觀，觀即無觀，既觀念斯寂，無惑習種。無觀是體，照斷為用，合之為相。二等同萬法為菩提體，謂智與理冥同一圓覺，故云於法平等。而不失照，決斷分明，云無疑惑。既無所疑，即所知永寂。上二已攝《攝論》之體。三一成一切成，不見生佛有異，故云無二，以知一切眾生即菩提相故。亦是能所不二，《淨名》云「不二是菩提，離意法故。」四總指前三體相寂滅，寂滅是菩提，滅諸相故。五即心行處滅，湛然不遷，亦是不行，是菩提無憶念故。六雖覺而常定，不住定故。七有二義：一橫遍十方，廣無量故；二體無生滅，絕分量故。八亦二義：一豎念念成，無際畔故；二一得永常，無後際故。心無初相，冥符於理，無前際故。九離邊契中，晉經此前有無縛無脫，並含在二邊之內。謂若染若淨、若縛若脫、有無一異等，斯邊皆離，不偏住著，故曰離邊。非見有邊，邊即中故，無中無邊方住中道。十總顯離言。上九寄言顯深，未盡菩提之奧，故收歸性離，令亡言契之。

Seventh is the manifestation of the fruit of the perfect practice of bodhi, for confronting conditions and cultivating practice must result in the attainment of sambodhi. Therefore, the text has three parts: posing the question, explaining the marks, and summarizing. In questioning sambodhi, five gates are briefly revealed: First, explaining the name. In the Jin [translation], the name is bodhi, retaining its Sanskrit term; here it is translated as 'awakening' (jue), specifically distinguishing the two vehicles and distinguishing ordinary bodhisattvas, as already shown in the first assembly. Furthermore, the term 'bodhi' alone refers merely to the path that is awakened to. Now saying 'attainment' is the name for the union of noumenon and wisdom. Second, clarifying the essence. The Mahāyānasaṃgraha says: 'The two wisdoms and the two abandonments constitute the essence of bodhi.' The Dazhidulun says: 'Both bodhi and the abandonment of bodhi are called bodhi.' If based on this sūtra, it penetrates all dharmas, as the text fully provides. Third, distinguishing its kinds. Some say it is only one: noumenon and wisdom united without two marks, so the Vimalakīrtinirdeśa says: 'As for suchness, it is neither two nor different.' Or it is opened into two, as the Pañcaviṃśatisāhasrikā-prajñāpāramitā clarifies that there is bodhi that is naturally pure and bodhi attained through cultivation, also called 'natural purity' and 'purity through expedients.' Or it is divided into three, according to the three vehicles, as in the Daśabhūmivyākhyāna. Or it is opened into four, as the Mahāparinirvāṇa-sūtra says: 'Those who contemplate with inferior wisdom attain the bodhi of śrāvakas... up to those who contemplate with the highest superior wisdom attain the bodhi of a Buddha.' Furthermore, the bodhi of the four wisdoms also consists of four meanings. Or it is divided into five, as the Pañcaviṃśatisāhasrikā and the Dazhidulun speak of the aspiration [to bodhi], etc. Or it fully clarifies ten, as in the chapter 'Detachment from the World.' Only the ten is the perfect one, which is what is distinguished here. The three excludes the first two; the four excludes the first three; the five excludes the first four; the rest are all shared and penetrated, being subsumed by the Ekayāna of the shared teaching. As for what is manifested by function, nothing is left unincluded. Fourth, clarifying function. The text contains ten gates, yet essence and function are interrelatedly manifested, each establishing a heading according to distinct meanings. Now, summarizing them comprehensively: it means taking the two truths as objects, severing the two obstructions, realizing the two emptynesses, giving rise to the two wisdoms, sealing the myriad capacities, manifesting the myriad forms, possessing the ten bodies, pervading the ten directions, extending through dust-motes and tip-of-a-hair locations, penetrating both cause and fruit, with boundless functions, fully revealed as in the text. Fifth, distinguishing marks. This corresponds to explaining the text, briefly distinguishing ten gates: 1. Universally explaining essence and marks; 2. Immediately manifesting the myriad capacities; 3. Essence and marks being extremely profound; 4. The equality of the three wheels; 5. The mutual penetration of cause and fruit; 6. The essence being free from deficiency or fullness; 7. Marks being without increase or decrease; 8. Function encompassing movement and stillness; 9. Pervading the dharmadhātu; 10. Universally pervading all minds. Among these ten gates, they may also be explained separately according to each gate. For now, the first is taken as general and the remaining nine as specific. Although there are nine specific gates, they explain ten meanings: the first explains the first; the second explains the tenth, meaning raising the beginning to encompass the end; the third explains sequentially from the second onward; the eleventh gate explains the eighth and ninth meanings, which will be known when reaching the text. The explanation of the text is obvious and should not be interpreted otherwise. Now first, the general explanation comprises ten gates, all containing essence, marks, and function. 1. Quiescent illumination is the essence of bodhi; hence it says: 'Without any observation regarding all meanings.' 'All meanings' refers to the objects of the true and conventional. Observation culminates in non-observation; hence the Vimalakīrtinirdeśa says: 'Non-observation is bodhi, because it is free from all conditions.' Like the ocean being without mind yet able to reflect immediately, it is not without comprehension; hence the Jin sūtra says: 'Comprehending all meanings.' Combining both sūtras' explanations makes the meaning complete and wondrous. Comprehension is itself observation; observation is itself non-observation. Since observation and conceptualization are thus quiescent, there are no delusions or habit-seeds. Non-observation is the essence; illumination and severance are the function; united, they are the mark. 2. Being equal to the myriad dharmas is the essence of bodhi; that is, wisdom and noumenon merge into the same single perfect awakening; hence it says: 'Equal regarding dharmas.' Yet without losing illumination, decisive and distinct; hence it says: 'Without doubt or confusion.' Since there is nothing doubted, the objects of knowledge are eternally quiescent. The above two already subsume the essence in the Mahāyānasaṃgraha. 3. One attained, all are attained; seeing no difference between sentient beings and Buddhas; hence it says: 'Without duality,' because of knowing that all sentient beings are the mark of bodhi. It is also the non-duality of subject and object; the Vimalakīrtinirdeśa says: 'Non-duality is bodhi, because it is free from mind and mental dharmas.' 4. Generally pointing to the previous three, essence and marks are quiescent and extinguished; quiescence and extinction is bodhi, because it extinguishes all marks. 5. Namely, where the mind's operation is extinguished, clear and unchanging; it is also non-operation, being bodhi because it is without recollection. 6. Although awakened, it is constantly in concentration, not abiding in concentration. 7. Having two meanings: first, horizontally pervading the ten directions, broadly boundless; second, the essence being without arising or ceasing, transcending finite measure. 8. Also having two meanings: first, vertically attained in thought after thought, without boundaries; second, once attained, eternally enduring, without a posterior limit. The mind has no initial mark, silently corresponding with noumenon, without an anterior limit. 9. Leaving the extremes and entering the middle. Before this, the Jin sūtra had 'without bondage and without liberation,' both subsumed within the two extremes. That is, whether defiled or pure, bound or liberated, existing or non-existing, one or different, etc., all such extremes are left behind without biased abiding, hence called 'leaving the extremes.' It is not seeing that there are extremes, for extremes are themselves the middle; being without middle and without extremes is truly abiding in the middle way. 10. Universally revealing detachment from speech. The previous nine drew on words to reveal depth, but had not exhausted the secret of bodhi; hence they are gathered back to the intrinsic transcendence, causing one to forget speech and accord with it.