大方廣佛華嚴經疏 4.15

4.15

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.