華嚴一乘教義分齊章 3.4

3.4

問：「如說八地已還菩薩略有二類：一悲增上、二智增上。悲增者，留惑受分段身故；智增者，伏惑受變易身故。此義云何？」答：「如此所說，良恐未然。何者？若悲增上，其慧必劣，劣慧導悲，悲應滯見，滯見之悲豈名增上？縱悲智齊均，尚不名悲增上，況以劣慧導悲而言增上？若智增上，其悲必劣，劣悲導智，智應滯寂，滯寂之智何名增上？以諸菩薩從初已來異凡小故，悲智相導，念念雙修，如車二輪，如鳥二翼，何得說彼有增減耶？當知由此始、終二教麁細異故，有二生死，非由悲智互增上也。若言彼智增上者，有小乘習，怖諸煩惱故。永伏者，若於地前未證真如，可約本習容有此類，以未純熟故。初地已上行解純熟，同證同行，同修同斷，如何得有如是差別？故《起信論》云『地上菩薩種性、發心、修行皆無差別』也。又此教中，地上變易寄位不同，有其四種等，亦如下指。」

Question: "It is said that bodhisattvas up to the eighth stage are briefly of two types: first, those predominant in compassion; second, those predominant in gnosis. The compassion-predominant retain afflictions to receive a fragmentary body; the gnosis-predominant subdue afflictions to receive a transformation body. What is the meaning of this?"
Answer: "What is said here is truly to be feared as not being so. Why? If compassion is predominant, their wisdom must be inferior; if inferior wisdom guides compassion, compassion would stagnate in views; how could compassion that stagnates in views be called predominant? Even if compassion and wisdom are equal, it is not yet called compassion-predominant, much less guiding compassion with inferior wisdom and calling it predominant! If gnosis is predominant, their compassion must be inferior; if inferior compassion guides gnosis, gnosis would stagnate in quiescence; how could gnosis that stagnates in quiescence be called predominant? Because all bodhisattvas from the beginning onward are different from ordinary people and Hīnayānists, compassion and wisdom guide each other, and at every thought-moment both are cultivated together—like the two wheels of a cart, like the two wings of a bird. How could one say that they have increase and decrease? One should know that it is due to the difference between the coarse and subtle in the two teachings, initial and final, that there are two kinds of birth-and-death, not due to compassion and gnosis being mutually predominant. If it is said that those predominant in gnosis have Hīnayāna habituations and fear afflictions, and therefore permanently subdue them: if prior to the grounds one has not yet realized suchness, it may be allowed that there is this type based on former habituations, because they are not yet fully mature. From the first stage upward, practice and understanding are fully mature; they realize together and practice together, cultivate together and sever together. How could there be such a difference? Therefore the Awakening of Faith states: 'For bodhisattvas upon the grounds, their lineage, aspiration, and practice have no differences.' Furthermore, in this teaching, the transformation [body] upon the grounds has four types according to different provisional assignments of stages, which are also indicated below."