佛頂尊勝陀羅尼經教跡義記 2.181

2.181

述曰：第十七、總明授記。言不退轉者，成就深心故名不退，依深心起勝進故名不轉。問曰：「不退便足，何故更云不轉？」答曰：「不退者永斷勝障，身見等煩惱根本盡故，於修道中滅根本無明。不退者成就方便，不轉者成就般若。不退者成就十力，不轉者成就四無畏。不退者得初地，菩提心不失因故；不轉者二地已上修行增長，是名不退轉差別。」言阿耨多羅者無上，三者正，藐者遍，三菩提者名覺。長耳三藏云：「菩提有五種：一者發心菩提，二者伏心菩提，三者明心菩提，四者出到菩提，五者無上菩提。」言發心菩提者，初發心於無量生死求阿耨多羅三藐三菩提故，從十信初心乃至十住，名發心菩提。言伏心菩提者，為斷分別煩惱降伏其心，行般若波羅蜜，從十住、十行、十迴向，此三賢位名伏心菩提。言明心菩提者，為觀三界平等，得諸法實相畢竟清淨，從初地已上乃至七地，名為明心菩提。言出到菩提者，為於般若波羅蜜中得方便力，滅一切煩惱，見十方諸佛，得無量忍，出過到薩般若海，從八地已上乃至十地，名出到菩提。言無上菩提者，為坐道場成等正覺，從十地乃至等覺妙覺，名為無上菩提。長耳三藏云：「習種性已前名發心位；次三十心名伏心位；入初地至七地明心位；入後三地名出到位；無明種除名無上位。」諸門分別，如《玄樞》述。上來雖有十七段文不同，總是第七廣陳多福竟。

Commentary: Seventeenth, generally clarifying vyākaraṇa. As for 'non-retrogression' (avaivartika): because of accomplishing profound aspiration, it is called 'non-retreat'; based on profound aspiration one produces superior progress, hence it is called 'non-turning.' Question: "If 'non-retreat' is already sufficient, why add 'non-turning'?" Answer: "'Non-retreat' means permanently severing superior hindrances, because the roots of afflictions such as self-view are exhausted, and in the path of cultivation one extinguishes fundamental ignorance. One of 'non-retreat' accomplishes skillful means, while one of 'non-turning' accomplishes prajñā. One of 'non-retreat' accomplishes the ten powers, while one of 'non-turning' accomplishes the four fearlessnesses. One of 'non-retreat' attains the first bhūmi, because the bodhicitta is a cause that is not lost; in one of 'non-turning', practice increases from the second bhūmi upwards. These are the differences of non-retrogression." As for anuttarā, it means unsurpassed; sam means correct; yak means universal; saṃbodhi is called awakening. Tripiṭaka Master Chang'er said: "Bodhi is of five kinds: first, the bodhi of generating the aspiration; second, the bodhi of subduing the mind; third, the bodhi of clarifying the mind; fourth, the bodhi of going forth and arriving; fifth, unsurpassed bodhi." As for the bodhi of generating the aspiration: at the initial generation of the aspiration, one seeks anuttarā-samyak-saṃbodhi amidst immeasurable saṃsāra; hence from the initial mind of the ten faiths up to the ten abodes, it is called the bodhi of generating the aspiration. As for the bodhi of subduing the mind: in order to sever conceptual afflictions, one subdues one's mind and practices prajñāpāramitā; from the ten abodes, ten practices, to the ten dedications, these stages of the three worthies are called the bodhi of subduing the mind. As for the bodhi of clarifying the mind: in order to contemplate the equality of the three realms, one attains the ultimate purity of the true aspect of all dharmas; from the first bhūmi upwards to the seventh bhūmi, it is called the bodhi of clarifying the mind. As for the bodhi of going forth and arriving: one attains the power of skillful means within prajñāpāramitā, extinguishes all afflictions, sees the Buddhas of the ten directions, attains immeasurable kṣānti, and goes beyond to arrive at the ocean of omniscience; from the eighth bhūmi upwards to the tenth bhūmi, it is called the bodhi of going forth and arriving. As for unsurpassed bodhi: sitting at the bodhimaṇḍa, one realizes equal and perfect awakening; from the tenth bhūmi up to equal awakening and sublime awakening, it is called unsurpassed bodhi. Tripiṭaka Master Chang'er said: "Prior to the disposition of habitual nature is called the stage of generating the aspiration; the subsequent thirty minds are called the stage of subduing the mind; entering the first bhūmi to the seventh bhūmi is the stage of clarifying the mind; entering the latter three bhūmis is the stage of going forth and arriving; when the seeds of ignorance are eliminated, it is called the unsurpassed stage." Distinctions across the various gates are as set forth in the Xuanshu. Although the above consists of seventeen different passages of text, all together they conclude the seventh [section], extensively setting forth manifold blessings.