說無垢稱經疏 4.150

4.150

贊曰：下釋菩提非身心證。今有三十二句，舊有二十五句。新三十二句中分四：初十三句，別明斷及正智離計所執菩提之義，舊文十一句。次有五句，別明斷及正智體之與用菩提之義。次有九句，別明斷及正智離有漏依他菩提之義，舊有七句。後有五句，合明斷及正智深妙菩提之義，舊有二句。初中有二：初八句明斷是菩提，舊文六句；後五句，明智是菩提。空理義云：文段雖同，義意全別。菩提者，真諦空性。理空為斷菩提，心空為智菩提。應理義云：真如為斷菩提，斷之性故。無分別慧為智菩提，有智用故。菩提覺義，覺性覺用俱名覺故，引教如前。八句明斷菩提中，分三：初一句總談離相、次六句別談離相、後一句總成離相。此初也，有情相及法相，二皆寂滅故。寂滅是菩提，由此正智而可內冥，不可以身以心能證。此下菩提，皆釋上文非身及心之所證義。然下菩提皆有二文，初標、後釋。故者所以，釋標所由。

Commentary: Below, the text explains how bodhi is not realized by body or mind. There are thirty-two phrases here, whereas the older translation had twenty-five phrases. Within the new thirty-two phrases, there are four divisions: First, thirteen phrases specifically clarify the meaning of bodhi in terms of abandonment and correct knowledge being free from the imagined nature (parikalpita-svabhāva); the older text had eleven phrases. Next, five phrases specifically clarify the meaning of bodhi in terms of the essence and function of abandonment and correct knowledge. Next, nine phrases specifically clarify the meaning of bodhi in terms of abandonment and correct knowledge being free from the contaminated dependent nature (sāsrava-paratantra-svabhāva); the older translation had seven phrases. Finally, five phrases jointly clarify the profound and subtle meaning of bodhi regarding abandonment and correct knowledge; the older translation had two phrases. Within the first division there are two parts: first, eight phrases clarify that abandonment is bodhi (six phrases in the older text); next, five phrases clarify that knowledge is bodhi. According to the view of the principle of emptiness (Śūnyavāda): Although the textual sections are identical, the intended meanings are completely different. Bodhi is ultimate truth and emptiness. Emptiness of principle constitutes bodhi as abandonment; emptiness of mind constitutes bodhi as knowledge. According to the view that accords with reason (Yogācāra): Tathatā is bodhi as abandonment, because it is the nature of abandonment. Non-conceptual wisdom is bodhi as knowledge, because it possesses the function of knowledge. Bodhi has the meaning of awakening; since both the nature of awakening and the function of awakening are called awakening, scripture is cited as before. Among the eight phrases clarifying bodhi as abandonment, there are three parts: first, one phrase generally discusses freedom from characteristics; next, six phrases specifically discuss freedom from characteristics; finally, one phrase summarizes the establishment of freedom from characteristics. This is the first: because the characteristics of sentient beings and the characteristics of dharmas are both quiescent. Quiescence is bodhi, and through this, correct knowledge may be internally united with it; it cannot be realized by body or by mind. The instances of bodhi below all explain the preceding statement that it is not what is realized by body or mind. However, each passage on bodhi below has two parts: first an assertion, then an explanation. 'Because' indicates the reason, explaining the ground for the assertion.