大乘義章 18.36

18.36

第一釋名。菩提胡語，此翻名道，果德圓通名之為道。道義有五：一對障分別。障累斯盡、德體無壅，名之為通，通故名道。二就體分別。證實返望，從來無染，自體清淨無壅自在，名之為通，通故名道。故經說言「諸佛聖道自性常寂，非先有染後時離矣。」三就德分別。菩提道中諸德同體，緣起相成，一成一切、一切成一，虛融無礙名之為通，通故名道。四就義分別。戒定慧等行數各異，道如跡乘，四義寬通，通故名道。五約人分別。能通行人至涅槃處，因之為通，通故名道。故《地論》言「道者是因，修行此道能到聖處，名為聖道。」問曰：經說第一義諦，亦名為道、亦名菩提、亦名涅槃。道與菩提義應各別，今以何故宣說菩提翻名道乎？釋言：外國說道名多，亦名菩提、亦曰末伽，如四諦中所有道諦名末伽矣。此方名少，是故翻之悉名為道，與彼外國涅槃、毘尼此悉名滅，其義相似。經中宣說第一義諦名為道者，是末伽道；名菩提者，是菩提道。良以二種俱名道故，得翻菩提而為道矣。問曰：菩提與彼末伽有何差別？通釋是一，共猶眼目，名別而已。於中別分非無差異，異如向前道品中說。今更論之，異有四種：一因果分別。一切因道名為末伽，一切果道說為菩提。故《地持論》云「得方便者，一切菩薩所修學道。言得義者，無上菩提。」二通局分別。末伽之道通因及果，是故道諦有道皆收。菩提之道偏在果中，良以菩提偏在果故，證成佛道名得菩提。三通別分別。戒定慧三事別之道名曰菩提，即此事上道如跡乘諸義運通說為末伽，末伽通故。見道諦者，通斷一切迷道煩惱。菩提別故，雖復觀之，不能通斷迷道之結。此亦名為事理分別。四行法分別。一切道法悉名末伽，四諦論法，非彰行故。一切道行名為菩提，就人論德，非辨法故。菩提如是。言無上者，嘆勝之辭。菩提有三：一聲聞所得、二緣覺所得、三佛所得。如來所得超過前二，前二不如，故曰無上。問曰：菩提名為無上，體即是；無明住地名曰無明，而體非明。其義何也？釋言：說有說無，有其二種：一對他說無、二就體說無。無上菩提，對他說無，我外更無上於我者，名為無上，非是就體故是上。言無明者，就體說無，體非慧明，名曰無明，故體是闇。不類在斯。問曰：經說「諸佛菩薩所行之道不上不下，故名中道。」今以何故宣說菩提體是上乎？釋言：所對不同故爾。《涅槃》宣說不上不下名中道者，彼中宣說，倒惑之心下有三塗可以趣向，名為下道；上有菩提可以趣向，名為上道。佛所行道不可退下趣向三塗，又不退下為凡所得故不名下，上無所向故不名上，不上不下故說為中。今言上者，對下二乘所得菩提，佛德殊勝，故名上矣。名義如是（此一門竟）。

First, explaining the name. "Bodhi" is an Indian word, which is translated here as "path" (dao); the fruit-virtues being consummate and unimpeded is termed "path". The meaning of "path" has five [aspects]: First, distinguished in relation to obstacles. Obstacles and encumbrances being entirely exhausted, and the substance of virtue being free of obstruction, is termed "unimpeded"; because it is unimpeded, it is termed "path". Second, distinguished in terms of essence. Realising the real and looking back, it has always been undefiled; its own essence is pure, free of obstruction, and sovereign, which is termed "unimpeded"; because it is unimpeded, it is termed "path". Therefore, a sūtra states: "The noble path of the Buddhas is by its own nature ever-quiescent; it is not that there was defilement before and separation thereafter." Third, distinguished in terms of virtue. Within the path of bodhi, all virtues share the same essence, mutually establishing each other through dependent origination; the one establishes the all, and the all establishes the one; their insubstantial fusion and lack of obstruction is termed "unimpeded"; because it is unimpeded, it is termed "path". Fourth, distinguished in terms of meaning. The caittas of the practices such as morality, samādhi, and wisdom are each distinct; the path is like tracks or a vehicle; its four meanings are broad and unobstructed; because it is unobstructed, it is termed "path". Fifth, distinguished in relation to persons. It can conduct practitioners to the place of nirvāṇa; following it brings passage, and because it brings passage, it is termed "path". Therefore, the Daśabhūmikā-śāstra states: "The path is the cause; practicing this path, one can reach the noble abode, hence it is termed the 'noble path'." Question: Sūtras state that the ultimate truth is also termed "path", also termed "bodhi", and also termed "nirvāṇa". The meanings of "path" and "bodhi" ought to be distinct; why is it now proclaimed that "bodhi" translates as "path"? Explanation: In foreign lands, there are many names for "path": it is also called bodhi, and it is also called mārga, as the truth of the path among the four noble truths is called mārga. In this land, names are few; therefore, they are all translated as "path", just as in that foreign land nirvāṇa and vinaya are here both called "cessation" (mie)—their meanings are similar. When sūtras proclaim that the ultimate truth is termed "path", it refers to the mārga-path; when it is termed "bodhi", it refers to the bodhi-path. Truly, because both are called "path", "bodhi" can be translated as "path". Question: What is the difference between bodhi and that mārga? A general explanation is that they are one, like "eye" and "sight" (yan and mu), differing only in name. In making specific distinctions within them, there are indeed differences, as explained previously in the section on the factors of the path. Discussing them further now, there are four kinds of difference: First, distinction by cause and fruit. All causal paths are termed mārga; all fruition paths are spoken of as bodhi. Therefore, the Bodhisattvabhūmi states: "'Attaining the means' refers to the path practiced and studied by all bodhisattvas. 'Attaining the meaning' refers to unexcelled bodhi." Second, distinction by scope (general vs. restricted). The path of mārga encompasses both cause and fruit; therefore, the truth of the path includes whatever path there is. The path of bodhi is restricted solely to the fruit; precisely because bodhi is restricted to the fruit, realising and fulfilling the Buddha path is called "attaining bodhi". Third, distinction by general and particular. The distinct paths of the three matters of morality, samādhi, and wisdom are called bodhi; upon these very matters, the various meanings of the path—like tracks or a vehicle—conveying and passing through are spoken of as mārga, because mārga is comprehensive. One who perceives the truth of the path comprehensively severs all defilements that bewilder the path. Because bodhi is particular, even if one contemplates it, one cannot comprehensively sever the fetters that bewilder the path. This is also called the distinction between phenomenon and principle. Fourth, distinction between practice and dharma. All path dharmas are called mārga, because the four truths treat of dharmas rather than illuminating practice. All path practices are called bodhi, because it discusses virtues in terms of persons rather than distinguishing dharmas. Such is bodhi. As for "unexcelled" (anuttara), it is an expression praising superiority. There are three kinds of bodhi: first, that attained by śrāvakas; second, that attained by pratyekabuddhas; third, that attained by Buddhas. What the Tathāgata attains surpasses the previous two; because the previous two do not equal it, it is called "unexcelled". Question: Bodhi is called "unexcelled" (anuttara), and its essence is indeed supreme (uttara); the entrenchment of ignorance (avidyāvāsabhūmi) is called "ignorance" (avidyā), yet its essence is not [a kind of] clarity (vidyā). What is the meaning of this? Explanation: Stating "presence" or stating "absence" has two kinds: first, stating absence in contrast to others; second, stating absence with respect to the essence itself. "Unexcelled bodhi" states absence in contrast to others: outside of me there is none superior to me, hence it is called "unexcelled"; it is not in terms of its essence that it is absent of supremacy, hence it is supreme. "Ignorance" states absence with respect to the essence itself: its essence is not the clarity of wisdom, hence it is called "ignorance"; thus its essence is darkness. Their non-comparability lies in this. Question: Sūtras state: "The path walked by the Buddhas and bodhisattvas is neither above nor below, hence it is called the middle path." Why do you now proclaim that the essence of bodhi is "above"? Explanation: It is simply because what they are contrasted with differs. When the Mahāparinirvāṇa-sūtra proclaims that being neither above nor below is called the "middle path", it explains therein that below the mind of inversion and delusion are the three miserable realms to which one may proceed, which is called the "lower path"; above is bodhi to which one may proceed, which is called the "upper path". The path walked by the Buddha cannot regress downward to proceed toward the three miserable realms, nor does it regress downward to be attained by ordinary beings, so it is not called "below"; above, there is nowhere further to proceed, so it is not called "above"; being neither above nor below, it is spoken of as "middle". Now, in saying "above" (or "unexcelled"), it is in contrast to the bodhi attained by the lower two vehicles that the Buddha's virtue is supreme, hence it is called "above". Such is the meaning of the name. (This concludes the first section.)