說無垢稱經疏 5.527

5.527

贊曰：品段有三，初吉祥發問略明菩提之因、次無垢發問便明如來之種、後善現發問廣明菩提之業。能到佛趣，是菩提因，正修行故。能生因者，是如來種，談本性故。法父母等，是菩提業，果已滿故。無菩提因，佛果何以為證？無如來種，覺分如何得生？無父母等，佛果何相圓滿？故為三段。初為順因、次為建因、後明果德。未得菩提時，善不善法皆名佛性，故二皆因，善為報身因，不善為法身因。故《勝鬘》云「有二種如來藏，空智煩惱亦名如來藏也。」初中有四：一問、二答、三徵、四釋。此問也。諸佛法者，謂通因果究竟所趣，即佛果中菩提涅槃。云何能到得覺因也，非三十七菩提之分，彼共三乘，此不共故。

Commentary: There are three sections in this chapter: first, Mañjuśrī raises a question, briefly clarifying the causes of bodhi; next, Vimalakīrti raises a question, thereupon clarifying the lineage of the Tathāgata; finally, Subhūti raises a question, extensively clarifying the activities of bodhi. Being able to arrive at the Buddha's destination is the cause of bodhi, because it is the correct cultivation. That which can generate the causes is the lineage of the Tathāgata, because it discusses original nature. The Dharma parents and so forth are the activities of bodhi, because the fruit is already fulfilled. Without the causes of bodhi, by what could the Buddha-fruit be realized? Without the lineage of the Tathāgata, how could the aids to awakening arise? Without the parents and so forth, in what manner could the Buddha-fruit be perfected? Therefore there are three sections. The first is the conforming cause, the next is the establishing cause, and the last clarifies the virtues of the fruit. When one has not yet attained bodhi, wholesome and unwholesome dharmas are both called buddha-nature; therefore both are causes: the wholesome is the cause of the saṃbhogakāya, and the unwholesome is the cause of the dharmakāya. Therefore the Śrīmālā[sūtra] says: "There are two kinds of tathāgatagarbha: empty wisdom and afflictions are also called tathāgatagarbha." Within the first [section] there are four parts: first, the question; second, the answer; third, the probing; fourth, the explanation. This is the question. As for "all buddhadharmas," it refers to the ultimate destination encompassing cause and fruit, namely, the bodhi and nirvāṇa within the Buddha-fruit. "How does one arrive at" means attaining the causes of awakening; these are not the thirty-seven aids to bodhi, because those are shared with the three vehicles, whereas these are unshared.