大方廣佛華嚴經疏 43.5

43.5

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.