大方廣佛華嚴經隨疏演義鈔 58.25

58.25

疏「以一極無二之菩提」者，三者正也，菩提云覺也，此是能證。其一極無二，釋經一字，揀異二乘，故名為一。揀異菩薩，故復云極。〈出現品〉菩提章云「菩薩應如是知，成等正覺同於菩提，一相無相。」復云「菩提無相無非相，無一無種種。」所以疏云一極之菩提。疏「契差別之性淨涅槃」者，性淨涅槃即是所證。二無我理本寂滅，故名為涅槃。言差別者，釋經一切法界，謂即是差別而性淨故。經云「即涅槃相」，即相之性方為淨性。契通能所，能所契合真菩提故。言「則不復更滅」者，暗引《淨名》彌勒章中證成上義。彼經云「一切眾生即涅槃相，不復更滅。」在義可知，〈出現品〉中更當廣說。上即是證。疏「說此證」下，躡上釋教化義。唯將佛所證法教化，亦同《法華》「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生」也，即佛教證。

The commentary's "through the single, ultimate, non-dual bodhi": "san" means right, and bodhi means awakening; this is that which realizes. "The single, ultimate, non-dual" explains the word "one" in the sūtra. Distinguishing it from the two vehicles, it is called "one." Distinguishing it from bodhisattvas, it is further called "ultimate." The section on bodhi in the "Chapter on Manifestation" states: "A bodhisattva should understand thus: attaining equal, right awakening is identical to bodhi—one characteristic, without characteristics." It further states: "Bodhi is without characteristics and not without characteristics, neither one nor manifold." Therefore, the commentary speaks of "single, ultimate bodhi." The commentary's "tallying with the naturally pure nirvāṇa of diversity": naturally pure nirvāṇa is that which is realized. The principle of the two kinds of selflessness is fundamentally tranquil, hence it is called nirvāṇa. Stating "diversity" explains "all dharmadhātus" in the sūtra: that is, being precisely diversity, it is naturally pure. The sūtra states, "being identical to the characteristic of nirvāṇa"; only the nature of these characteristics is the pure nature. Tallying extends to both the subject and the object, because subject and object tallying together is true bodhi. Stating "then there is no further extinguishing": this implicitly cites the Maitreya chapter of the Vimalakīrtinirdeśa to verify the above meaning. That sūtra states: "All sentient beings are identical to the characteristic of nirvāṇa, and do not further undergo extinction." The meaning can be understood; it will be expounded further in the "Chapter on Manifestation." The above is realization. From the commentary's "expounding this realization" downward: this follows upon the above to explain the meaning of teaching and transforming. Transforming solely by means of the Dharma realized by the Buddha also accords with the Lotus Sūtra: "The Buddha himself abides in the Great Vehicle; according to the Dharma he has attained, adorned with the power of samādhi and wisdom, by this he saves sentient beings," which is the teaching of the Buddha's realization.