大方廣佛華嚴經疏 30.24

30.24

Second, dedicating toward the limit of reality (bhūta-koṭi). In the text there are ten pairs: the first is the pair of the conventional and the real. The second is person and dharma; seeking bodhi is why one is called a bodhisattva. The third is essence and function, also called the agent and the object. The Liang Mahāyānasaṃgraha states: "Regarding the parikalpita and paratantra natures, one does not see the practice that is practiced nor the path that is capable of practicing." This is precisely the meaning here, which means that realizing wisdom is capable of practicing, and thereby attains liberation. The ninth is cause and fruit. "Fully and completely enlightened one" (samyaksaṃbuddha) refers to the person according with the Dharma, distinct from the aforementioned bodhi. Although bodhisattva practice is included in the third, its intention was to take what is practiced; here it is treated as the cause, so it is not redundant. The tenth pair of dharmas is the mutual opposition between the teaching-dharma and teaching-wisdom. The rest may be understood by analogy.