翻譯名義集 5.10

5.10

【阿耨多羅三藐三菩提】《肇論》曰：「秦言無上正遍知。道莫之大，無上也。其道真正，無法不知，正遍知也。」苑師云：「阿，此云無；耨多羅，翻上；三藐，翻正也；三，遍也，等也；菩提，覺也。」孤山疏云：「極果超因，故云無上。正則正觀中道，等則雙照二邊，蓋果上三智也。」《發軫》云：「無上，是理；正等覺，是智。正謂正中，即一切種智寂滅相也。等謂平等，即行類相貌如實知也。」裴相國云：「是諸佛所證最上妙道，是眾生所迷根本妙源。故凡夫流浪六道，由不發此菩提心故。今得人身，起慶幸意，當須秉心，對佛像前，燒香散華，三業供養，立四弘誓，發成佛心。故《華嚴》云：『菩提心者，名為種子，能生一切諸佛法故。』發此心者，須識其體。體有二種：一曰當體，二曰所依體。其當體者，所謂悲心、智心、願心，此三種心，乃是當體。所依體者，自性清淨圓明妙心，為所依體。性自具足，號如來藏。惑不能染，智無所淨，虛寂澄湛，真覺靈明，能生萬法，號一大事。但由群生久迷此性，唯認攀緣六塵影像，乍起乍滅虛妄之念，以為自心。一迷為心，決定惑為色身之內。不知色身外洎山河，虛空大地，咸是妙明真心中物。」此之心體，如肇師云：「微妙無相，不可為有；用之彌勤，不可為無。」《度一切諸佛境界經》「文殊言：『菩提者，無形相、無為。云何無形相？不可以六識識故。云何無為？無生住滅故。』」裴相國云：「性含萬德，體絕百非，如淨月輪，圓滿無缺。惑雲所覆，不自覺知，妄惑既除，真心本淨。」性含萬德故，在聖不為得；體絕百非故，居凡不為失。然欲發此心者，當運慈悲而為宗要。故《華嚴》海雲比丘告善財言：「發菩提心者，所謂發大悲心，普救一切眾生故；發大慈心，等祐一切世間故。」一切群彙，本無生死，妄風飄鼓，汩沒苦海。今發大願，黑暗崖下，誓作明燈；生死波中，永為船筏。此起悲心拔眾生苦。一切凡夫，本性具足性淨功德，今迷寶藏，貧窮孤露。今啟洪願，誓與群萌無上佛果究竟之樂，如一眾生未成佛，終不於此取泥洹，願舉脩途之初步，宜運成山之始簣，崇德廣業，不倦終之（昔住大覺，有王仁林垂訪，問曰：「佛道覺云易成，經云佛道長遠，久受勤苦，乃可得成。若云難成，安云一稱南無佛，皆已成佛道？」余即答曰：「了性，則見本是佛，依自圓修乃易。昧性，則欲求作佛，依他別修乃難。慕圓宗者，起信樂心，纔舉念時，已作如來真子；如回向際，便成無上菩提。」）。

[Anuttarasamyaksaṃbodhi] The Zhaolun states: "In the language of Qin, this is called supreme, correct, and universal knowledge. Because no way is greater than it, it is 'supreme'. Because this way is genuine and correct, and there is no phenomenon it does not know, it is 'correct and universal knowledge'." Master Yuan says: "'A' translates here as 'non-'; 'nuttara' translates as 'higher'; 'samyak' translates as 'correct'; 'saṃ' means 'universal' and 'equal'; 'bodhi' means 'awakening'." The Gushan Commentary states: "Because the ultimate fruition surpasses the cause, it is called 'supreme'. 'Correct' means contemplating the Middle Way correctly; 'equal' means illuminating both extremes simultaneously; these are indeed the three wisdoms of the fruition." The Fazhen states: "'Supreme' is principle; 'samyaksaṃbodhi' is wisdom. 'Correct' means hitting the center squarely, which is the quiescent aspect of the knowledge of all aspects. 'Equal' means impartiality, which is knowing the appearances and characteristics of all practices and classes of beings as they truly are." Prime Minister Pei says: "It is the most supreme, wondrous Way realized by all buddhas, and the fundamental, wondrous source from which sentient beings have gone astray. Thus, ordinary people wander through the six paths because they have not aroused this bodhicitta. Now having attained a human body and feeling fortunate, one should steady one's mind, before a buddha image, burn incense, scatter flowers, make offerings with the three karmic actions, make the four great vows, and arouse the mind to become a buddha. Thus the Huayan [Sūtra] says: 'Bodhicitta is called a seed, for it can produce all qualities of the buddhas.' One who arouses this mind must recognize its essence. The essence is of two kinds: first, the essence in itself; second, the essence upon which it relies. As for the essence in itself, it is the mind of compassion, the mind of wisdom, and the mind of vows; these three kinds of minds are the essence in itself. As for the essence upon which it relies, the self-nature pure, perfect, and luminous wondrous mind is the essence upon which it relies. Intrinsically complete within itself, it is called the tathāgatagarbha. Afflictions cannot defile it, and wisdom cannot purify it; empty and serene, limpid and clear, it is true awakening, numinous and bright, able to give rise to all phenomena, and is called the One Great Matter. Yet because all beings have long been deluded about this nature, they only identify with the impressions of the six dusts grasped by conditioning—the false thoughts that abruptly arise and abruptly perish—taking them to be their own minds. Once deluded about what the mind is, they definitely mistakenly believe it to reside within the physical body. They do not know that beyond the physical body, the mountains and rivers, empty space, and the great earth are all things within the wondrous, luminous true mind." As for the essence of this mind, as Master Zhao says: "Subtle and formless, it cannot be deemed existent; the more diligently it is used, the less it can be deemed non-existent." The Sūtra on the Domain of All Buddhas states: "Mañjuśrī said: 'Bodhi is formless and unconditioned. Why is it formless? Because it cannot be cognized by the six consciousnesses. Why is it unconditioned? Because it has no arising, abiding, or cessation.'" Prime Minister Pei says: "Its nature encompasses ten thousand virtues; its essence transcends the hundred negations. Like the pure disc of the moon, it is round, full, and without lack. Shrouded by the clouds of delusion, one does not perceive it oneself; yet once false delusion is removed, the true mind is fundamentally pure." Because its nature encompasses ten thousand virtues, it is not an acquisition in a sage; because its essence transcends the hundred negations, it is not a loss in an ordinary person. If one wishes to arouse this mind, one should take the operation of loving-kindness and compassion as the essential principle. Thus in the Huayan [Sūtra], the bhikṣu Sāgaramegha told Sudhana: "Arousing bodhicitta means arousing the mind of great compassion, to rescue all sentient beings universally; it means arousing the mind of great loving-kindness, to protect all worlds impartially." All sentient beings fundamentally have no birth and death, yet blown and tossed by the winds of delusion, they drown in the ocean of suffering. Now making a great vow, under the dark crags, one resolves to be a bright lamp; amid the waves of birth and death, to be an eternal raft. This is raising the mind of compassion to pull sentient beings out of suffering. All ordinary people intrinsically possess the pure merits of the nature, yet now they are deluded about the precious treasure, impoverished, orphaned, and exposed. Now setting forth a vast vow, one pledges to bestow upon all beings the ultimate joy of the unsurpassed fruition of buddhahood: if a single sentient being has not attained buddhahood, one will never enter nirvāṇa. Wishing to embark on the first step of this long journey, one should carry the first basketful of earth to build the mountain, exalting virtue and broadening one's works, persevering untiringly to the end. (Formerly, when residing at Dajue, Wang Renlin paid a visit and asked: "It is said that the Buddha's way is easily attained through awakening, yet the sūtras say that the Buddha's way is long and distant, and can only be attained after enduring hardship for a long time. If it is said to be difficult to attain, why is it said that uttering 'Namo Buddha' just once means all have already realized the Buddha's way?" I replied: "If one understands the nature, one sees that one is fundamentally a buddha, and relying on one's own perfect cultivation, it is easy. If one is ignorant of the nature, one seeks to become a buddha by relying on another's separate cultivation, and it is difficult. Those who admire the Perfect Teaching arouse a mind of faith and joy; the very moment a thought is raised, they have already become true children of the Tathāgata; at the moment of dedication, they immediately accomplish unsurpassed bodhi.")