成唯識論掌中樞要 1.48

1.48

次敬菩提，而非涅槃者：菩提即是四智品法。二智在因得，謂妙觀、平等；二智果中得。總而言者，菩提因已得，今顯所敬，意取滿分，雖通二乘果位，今取大乘二障都盡，名「清淨者」。以菩薩者，意趣菩提，不趣涅槃，所以斷障唯斷所知障，猶留煩惱障。涅槃通得，菩提獨成。今顯所敬異於二乘，及顯得果異於二乘，故唯敬菩提，不敬涅槃也。《攝論》頌云：「煩惱伏不滅，如毒呪所害，留惑至惑盡，證佛一切智」。今論所言「唯識性」者，此是菩提事唯識性。又即真如，顯是菩提所證體性，而意取彼能證菩提。又菩提言通因、果智，因中二智，「分清淨」者；果中二智，「滿清淨」者。故皆歸敬。

Next, regarding paying homage to bodhi and not nirvāṇa: bodhi is precisely the dharmas of the four categories of wisdom. Two wisdoms are attained in the causal stage, namely marvelous contemplation and equality; two wisdoms are attained in the result. Speaking generally, bodhi is already attained in the cause. Now, in revealing what is paid homage to, the intention is to take the complete and partial [purity]; although it extends to the fruition stage of the two vehicles, here it takes the total exhaustion of the two hindrances in the Mahāyāna, which is called 'the pure'. Because a bodhisattva's aspiration is directed toward bodhi and not toward nirvāṇa, when abandoning hindrances he abandons only the cognitive hindrance, still retaining the affliction hindrance. Nirvāṇa is attained in common, but bodhi is accomplished uniquely. Now, to show that what is paid homage to is distinct from the two vehicles, and to show that the fruit attained is distinct from the two vehicles, homage is paid only to bodhi and not to nirvāṇa. A verse in the Mahāyānasaṃgraha says: 'Afflictions are suppressed and not extinguished, as if harmed by a poison-spell; retaining defilements until defilements are exhausted, one realizes the omniscient wisdom of the Buddha.' What this treatise calls 'the nature of consciousness-only' refers to the phenomenal nature of consciousness-only of bodhi. Furthermore, it is precisely tathatā, revealing the essential nature realized by bodhi, while the intention takes the bodhi that realizes it. Furthermore, the word bodhi covers both causal and resultant wisdom: the two wisdoms in the cause are the 'partially pure'; the two wisdoms in the result are the 'completely pure'. Therefore, homage is paid to both.