翻譯名義集 5.10

5.10

[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.")