佛祖統紀 3.43

3.43

始成正覺者。此約迹中大始而言。非本中初成也。寂滅道場者。寂五住煩惱滅二種生死。見惑一住。思惑分三。塵沙合無明為一住。同居土分段生死。方便實報土變易生死。得道之場。如世治穀之場。除五住糠顯實相米。新譯經菩提道場名異義同。四十一位者。妙玄云。華嚴明三十心十地佛地。為四十一位。以破無明顯中道法性之理。故云法身。法身有二義。毘盧遮那。性德法身。分破無明。至究竟者。名修德法身。今文在修。義兼性德。四念處云。華嚴前無十信後無等覺者。玉慧覺云。不可將部中談位而難經初列眾。蓋華嚴事事談十。故合等覺在十地。如光明記云。華嚴不開等覺。十地即等覺也。今言經初列眾。故有等覺。若前無十信者。華嚴明十梵行。即十信也。故四教義云。十種梵行與圓十信同。今文唯約法身大士。故不列十信。

Concerning 'first attained sambodhi': this is spoken in terms of the grand beginning within the trace (ji), not the initial attainment in the origin (ben). As for 'the bodhimaṇḍa of extinction': it stills the five entrenchments of defilement and extinguishes the two kinds of birth and death. The delusion of views is one entrenchment; the delusion of thought is divided into three; dust-and-sand and ignorance together make one entrenchment. In the common abode land there is segmented birth and death; in the expedient and true-reward lands there is birth and death of change. The 'place of attaining the Way' is like a threshing floor in the world: clearing away the chaff of the five entrenchments and revealing the rice of true reality. In the new translations of the sūtras, 'bodhimaṇḍa' has a different name but the same meaning. As for 'the forty-one stages': the *Miaoxuan* states that the *Huayan* explains the thirty minds, the ten grounds, and the Buddha ground, making forty-one stages. Because they break ignorance and reveal the principle of the Dharma-nature of the Middle Way, they are called 'Dharmakāya'. Dharmakāya has two aspects: Vairocana is the innate-virtue Dharmakāya; breaking through ignorance in stages until reaching the ultimate is called the cultivation-virtue Dharmakāya. The present text emphasizes cultivation, while its meaning includes innate virtue. The *Sinianchu* states that before the stages in the *Huayan* there are no ten faiths, and after them no virtual enlightenment. Yuhui Jue explains: 'One must not use the discussion of stages in the text to challenge the list of assemblies at the beginning of the sūtra. Because the *Huayan* speaks of ten in every matter, it subsumes virtual enlightenment into the tenth ground. As the *Guangming ji* says, the *Huayan* does not separate out virtual enlightenment; the tenth ground is itself virtual enlightenment. Now, speaking of the assembly listed at the beginning of the sūtra, virtual enlightenment is indeed present. If there were no ten faiths before them, the *Huayan* explains the ten brahmacaryas, which are the ten faiths.' Thus the *Sijiaoyi* states that the ten kinds of brahmacarya are identical to the ten faiths of the Perfect. The present text only concerns the Great Beings of the Dharmakāya, and so it does not list the ten faiths.