大乘法界無差別論疏 1.27

1.27

二標下十二門中初果門故，舉此覺心能成彼果，是故便即致禮此心。於中，初一句總標致敬、下三句別辨勝能。前中，首是頭也，稽是至也。以頭至地，故名稽首。相唯身業，實通三也。菩提云覺，謂佛果大覺。於此大覺起心正求，從境目心，故云菩提心也。又釋準下自性淨心，則是性淨菩提，故云菩提心。此乃菩提即心，故云也。此上總顯所禮。下三句別顯勝能中，初句能成勝因，此有二義：一能與殊勝果法為方便因，此即勝之方便。二即此覺心當體殊勝，故能與佛果為方便因，此是勝即方便。唯此覺心能為此用，故云能為勝方便也。下二句別顯所得果。於中顯法身果離六種患：一無生、二無老、三無死、四無病、五無苦依、六無過失。於中初三離業報、次二離二障、後一離誤失，並如下釋。

Second, because it indicates the first, the Gate of the Fruit, among the twelve gates below, it adduces this awakened mind as able to accomplish that fruit, and therefore immediately pays homage to this mind. Therein, the first line generally indicates paying homage; the lower three lines separately discern its supreme capability. In the former, "bow" (shou) means the head; "down" (ji) means reaching. Reaching the ground with the head is therefore called "bowing down." In terms of characteristics it belongs only to bodily karma, but in reality it extends to all three [karmas]. "Bodhi" is translated as awakening, referring to the great awakening that is the fruit of buddhahood. Giving rise to a mind that correctly seeks this great awakening, the mind is named after the object; therefore it is called "bodhicitta." Another explanation holds that, according to the "intrinsically pure mind" below, this is the intrinsically pure bodhi, and is therefore called "bodhicitta." This is because bodhi is precisely the mind; hence it is so stated. The above generally shows what is paid homage to. In the lower three lines separately showing the supreme capability, the first line shows the ability to accomplish the supreme cause. This has two meanings: first, it can serve as the expedient cause for the distinct and supreme fruition-dharma—this is the expedient of what is supreme; second, this awakened mind itself in its very essence is supreme, and therefore can serve as the expedient cause for the fruit of buddhahood—this is the supreme that is identical to the expedient. Only this awakened mind can serve this function, which is why it says "can serve as the supreme expedient." The lower two lines separately reveal the attained fruit. Therein, it shows that the fruit of the dharmakāya is free from six kinds of afflictions: first, unarisen; second, unaging; third, undying; fourth, unailing; fifth, having no basis for suffering; sixth, without fault. Therein, the first three are freedom from karmic retribution; the next two are freedom from the two obscurations; the last one is freedom from error and fault; all are explained as below.