大乘入道次第 1.68

1.68

次辨菩提。分之為二：初明菩提，後身相攝。菩提種子有自無始，但為二障之所覆蔽，令不得起。三祇伏斷，十地修習，至金剛位二障都盡，智從種生，名得菩提。即此菩提相應心品，總有四種。故《佛地論》等云：一、大圓鏡智相應心品。謂此心品離諸分別，所緣行相微細難知。不忘不愚，一切境相離諸雜染，純淨圓德無間無斷，窮未來際，如大圓鏡現眾色像。釋：與智俱時，心所非一，總名心品。我法等執及能所取，此等皆無名離分別。能緣、所緣俱不可側，故名微細。而於其境不迷不暗，故名不愚。一切現前而不忘失，名為不忘。有漏永盡，名為離染。無雜稱純，離過名淨。淨德備矣，故得圓名。於一切處能現身土，名為無間。長時相續現而不息，故稱無斷。如大明鏡，眾像託起。今依此智，身土影生。法待喻明，故稱圓鏡。二、平等性智相應心品。謂此心品，觀一切法自他有情悉皆平等，大慈悲等恒共相應，一味相續，窮未來際。釋：真如理性名為平等，智緣此理名平等智。又昔凡位由執有我，自他不平。今我執亡，觀自他等，故名平等。以無轉易，稱為一味。起無間斷，故云相續。三、妙觀察智相應心品。謂此心品，善觀諸法自相、共相，無礙而轉。攝觀無量總持定門，及所發生功德珍寶。於大乘會，能現無邊作用差別，皆得自在。雨大寶雨，斷一切疑，令諸有情皆獲利樂。釋：神用莫方，稱之為妙。遍緣諸境，名為觀察。六度等法，名為珍寶。因定而起，故稱發生。四、成所作智相應心品。謂此心品，為欲利樂諸有情故，普於十方示現種種變化三業，成本願力所應作事。釋：三業化等，是所作事。智能成彼，名成所作。

Next, analyzing bodhi. It is divided into two: first bodhi is clarified, and afterwards the bodies are mutually subsumed. The seeds of bodhi have existed from beginningless time, but were merely covered and veiled by the two obstacles, so that they could not arise. Severed and suppressed over three asaṃkhyeya kalpas, cultivated through the ten grounds, upon reaching the vajra-like stage the two obstacles are completely exhausted; wisdom arises from the seeds, which is called attaining bodhi. The mental qualities associated with this bodhi are four in all. Therefore the Buddhabhūmi-śāstra and so forth say: 1. The mental category associated with the great round mirror-like wisdom. This mental category is free from all conceptual differentiations, and its objective supports and operational aspects are subtle and difficult to comprehend. Not forgetting and not foolish, in all aspects of its objects it is free from all defilements; its pure and complete virtues are without interval and without interruption, exhausting the limits of the future, like a great round mirror displaying the forms and images of all things. Explanation: Occurring simultaneously with wisdom, the mental factors are not just one; they are collectively called a mental category. Grasping at self and dharmas, as well as the grasper and the grasped—the absence of all these is called being free from conceptual differentiation. Both the apprehending and the apprehended cannot be fathomed; hence they are called subtle. Being neither confused nor obscured regarding its objects, it is called not foolish. Everything appearing directly without being forgotten or lost is called not forgetting. Taints being eternally exhausted is called free from defilement. Being unmixed is called pure, and being free from faults is called clean. The clean virtues being complete, it obtains the designation 'round'. Being able to manifest bodies and lands in all places is called without interval. Continuously manifesting over long durations without ceasing, it is called without interruption. Just as all images arise in dependence upon a great bright mirror, now, in dependence on this wisdom, the reflections of bodies and lands arise. Dharmas rely on metaphors for clarification; hence it is called the round mirror. 2. The mental category associated with the wisdom of equality. This mental category contemplates all dharmas, oneself, and other sentient beings as entirely equal; great benevolence and compassion are constantly associated with it, of one taste and continuing continuously, exhausting the limits of the future. Explanation: The principle nature of tathatā is called equality; wisdom taking this principle as its object is called the wisdom of equality. Furthermore, formerly in the stage of ordinary beings, by grasping at the existence of a self, oneself and others were unequal. Now, self-grasping having perished, one contemplates self and other as equal; hence it is called equality. Because there is no change or transformation, it is called of one taste. Arising without interruption, it is called continuing. 3. The mental category associated with the wisdom of wondrous contemplation. This mental category skillfully contemplates the specific characteristics and common characteristics of all dharmas, functioning without obstruction. It encompasses and contemplates immeasurable gates of dhāraṇī and samādhi, as well as the jewels of virtuous qualities produced thereby. In assemblies of the Mahāyāna, it can manifest boundless varieties of operations, attaining mastery in all of them. It rains down a great rain of precious jewels, severs all doubts, and causes all sentient beings to obtain benefit and joy. Explanation: Its spiritual operations being unfathomable, it is called wondrous. Universally taking all objects as its support is called contemplation. Dharmas such as the six pāramitās are called precious jewels. Arising due to samādhi, they are called produced. 4. The mental category associated with the wisdom of accomplishing activities. This mental category, wishing to benefit and bring joy to all sentient beings, universally manifests various transformative three karmic activities across the ten directions, accomplishing the activities that should be done through the power of original vows. Explanation: Transformations through the three karmas and so forth are the activities to be done. Wisdom being able to accomplish them is called accomplishing activities.