說無垢稱經疏 2.138

2.138

贊曰：此一頌顯所證窮真果。佛樹者，菩提樹。菩提樹下成佛，因以為名。在佛樹下，於其後夜降伏天魔。以十力降伏魔，名降魔。降魔之相，如諸教說。得甘露滅及勝菩提。滅謂涅槃，如甘露藥，服得不死故。勝菩提者，能證真智過二乘故，名勝菩提。然此所說涅槃菩提，非是一切分別之心所受所行，亦非一切思量之意所受所行，餘心分別之所不及，餘意思量亦不及故。《攝大乘》云「非心而是心，是無分別智。非是思量心，是無分別心。此甘露滅等，是無分別心所緣，非思量心之所取義，彼分別故。」受者領納，行者緣慮。或非餘心所行、餘意所受，別配心意。或甘露滅即勝菩提，菩提性故。清辨解云：「以佛證得空無所有甘露滅故，非心意所行。法體都空，何有心意而受行也。由此外道群邪所不能測。彼能測有，麁淺法故；不能測空，深妙法也。」護法解云：「所證涅槃菩提雖有，性微妙故，是智所證、非心意境，故諸外道群邪不測。」由此下云「菩提者不可以身得，不可以心得，唯智所證。」或上二頌中，初半頌總歎所說空有道理，次一頌別顯空有之法，後半頌歎深難測，一頌顯空有法中無我，一句頌所執無法不有也，次有一句頌依他有，後之半頌頌圓成有。今此二性，法不無也。無漏諸法皆是圓滿成，滅及菩提俱圓成故。遣所執、斷依他、證圓成，故此三別。此上明佛證三性理果，故餘不測。下之二頌，明利生也。於中有二：初一頌明轉法輪三寶出世，後之一頌群生賚斯能度生死。

Commentary: This one verse reveals the fruit of exhausting truth through what is realized. The 'tree of the Buddha' is the Bodhi tree. Attaining buddhahood beneath the Bodhi tree, it takes its name from this. Beneath the tree of the Buddha, in the latter part of the night, he subdued the heavenly Māra. Subduing Māra with the ten powers is called 'subduing Māra'. The aspects of subduing Māra are as taught in the various scriptures. He attained the cessation of amṛta and supreme bodhi. 'Cessation' refers to Nirvāṇa; like the medicinal potion of amṛta, drinking it one attains immortality. 'Supreme bodhi' refers to the capacity to realize true wisdom surpassing the two vehicles, hence it is called 'supreme bodhi'. However, this Nirvāṇa and bodhi as taught are not experienced or traversed by any discriminating mind, nor are they experienced or traversed by any calculating thought, because they are beyond the reach of the discrimination of other minds and beyond the reach of the calculation of other thoughts. The Mahāyānasaṃgraha says: "It is not mind and yet it is mind—this is non-discriminative wisdom. It is not the calculating mind—this is the non-discriminative mind. This cessation of amṛta and so forth are the objective condition of the non-discriminative mind, not the object grasped by the calculating mind, because that [calculating mind] discriminates." 'Experiencing' means receiving; 'traversing' means discerning conditions. Or, 'not traversed by other minds and not experienced by other thoughts' distinguishes mind and thought separately. Or, the cessation of amṛta is precisely supreme bodhi, because its nature is bodhi. Bhāviveka explains: "Because the Buddha realized the cessation of amṛta which is empty and without anything existing, it is not traversed by mind or thought. The substance of phenomena being entirely empty, how could there be mind or thought to experience or traverse it? For this reason, all the heretical factions cannot measure it. They are able to measure existence, which is a coarse and shallow phenomenon; they cannot measure emptiness, which is a profound and subtle phenomenon." Dharmapāla explains: "Although the realized Nirvāṇa and bodhi are existent, because their nature is subtle and profound, they are realized by wisdom and are not the sphere of mind and thought; therefore the various heretics cannot measure them." Hence it says below: "Bodhi cannot be attained with the body, nor can it be attained with the mind; it is realized only by wisdom." Or, in the preceding two verses, the first half-verse generally praises the principle of emptiness and existence as taught; the next one verse separately reveals the phenomena of emptiness and existence; and the latter half-verse praises it as profound and difficult to measure. In the one verse revealing the phenomena of emptiness and existence, 'without self'—this one line of verse praises the imagined nonexistent phenomenon as not existent; the next one line of verse praises the dependent existence; the latter half-verse praises the perfected existence. Now these two natures are phenomena that are not nonexistent. All anāsrava phenomena are the thoroughly perfected, because both cessation and bodhi are perfected. Dispelling the imagined, cutting off the dependent, and realizing the perfected—hence these three are distinct. The above clarifies the fruit of the Buddha realizing the principle of the three natures, and therefore others cannot measure it. The two verses below clarify benefiting sentient beings. In this there are two parts: first, one verse clarifies turning the wheel of the Dharma and the appearance of the Three Jewels in the world; the latter one verse clarifies that sentient beings, having received this, are able to cross over saṃsāra.