首楞嚴義疏注經 3.536

3.536

初句敘智，即佛道無上誓願成也。即於此身期獲證故，故云願今。次句敘悲，即眾生無邊誓願度也。下云除惑，即煩惱無盡誓願斷。悲、智二法即菩提心，正是道體。復以要誓總而持之，即三法周備、四願具足，發菩提心畢於此矣。依《圓覺疏》，頓教因地總有三重：初、了悟覺性，即前獲妙本心得法身也；二、發菩提心，即今悲智二願也；後、修菩薩行，即向下問修行方便也。謂若不了自心，云何知正道？故多劫修行非真菩薩。次不發大心無由起行，故善財先陳已發，方問修行，圓頓修證莫過此矣。

The first line recounts wisdom, which is the vow: 'The Buddha Way is supreme, I vow to attain it.' Because he aspires to attain realization right within this body, he says 'I vow now.' The next line recounts compassion, which is the vow: 'Sentient beings are limitless, I vow to deliver them.' Below, it mentions eliminating delusions, which is the vow: 'Afflictions are endless, I vow to sever them.' The two dharmas of compassion and wisdom are the bodhicitta itself, which is truly the substance of the Way. Furthermore, holding them completely with an essential vow, the three dharmas are fully prepared and the four vows are complete; the generating of bodhicitta is concluded here. According to the Commentary on the Sūtra of Perfect Enlightenment, the causal ground of the sudden teaching has three folds in all: first, understanding and awakening to the nature of enlightenment, which is the aforementioned obtaining of the wondrous original mind and attaining the Dharmakāya; second, generating bodhicitta, which is the present two vows of compassion and wisdom; finally, cultivating bodhisattva practices, which is inquiring below about the expedient means of cultivation. It means that if one does not understand one's own mind, how could one know the correct path? Therefore, cultivating for many kalpas without it is not being a true bodhisattva. Next, without generating the great mind, there is no way to initiate practice; hence Sudhana first stated that he had already generated it and only then inquired about practice. Cultivation and realization in the perfect and sudden [teaching] does not surpass this.