仁王護國般若經疏 2.50

2.50

「入大寂室三昧」者，四入寂定也。欲觀察物機授法藥故，又令知因定發慧故，又作說法儀軌故。佛具智斷尚自觀機，況於凡夫而不審諦云云。大寂室者，即大涅槃也。《大經》云「涅槃深禪定窟」，窟即室義。《法華》大通智勝佛亦入靜室，與此義同也。又大寂者，即動是寂。室者，即寂而照。大寂是法，室是喻，如室虛能受萬物，般若空理能含多義也。約觀者，室是一法，空亦無二，明暗自殊室空不別。明喻智慧、暗喻煩惱，室喻人身、空喻心識。日出則室空俱明，喻智生身心俱淨；日入則室空俱暗，喻智滅則身心俱穢。穢淨雖殊而性常清淨，故《淨名》云「無明性即是明，一切眾生即菩提相，不復更滅。」此即證也。「思緣放大光明照三界中」下，有本云「照三界眾生」也，第五思緣現瑞。文五：一思緣放光、二頂上出花、三諸天雨花、四佛自生花、五大地振動。今初。思緣者，思於無相，緣於法性，自受大樂也。光照三界中，覺化境也。

“Entering the samādhi of the great silent chamber” is fourth, entering silent concentration. It is because he wished to observe the capacities of beings and bestow the Dharma medicine, also to make them know that wisdom arises on the basis of concentration, and also to serve as the ritual standard for expounding the Dharma. When the Buddha, endowed with wisdom and severance, still personally observes capacities, how much more so should ordinary beings not fail to examine carefully, and so forth. The great silent chamber is none other than great nirvāṇa. The Great Sūtra says “the deep dhyāna cave of nirvāṇa,” where “cave” has the meaning of “chamber.” In the Lotus [Sūtra], Mahābhijñā-jñānābhibhū Buddha also entered a quiet chamber, which shares this meaning. Moreover, “great silence” means that the active is itself silent. “Chamber” means that being silent, it illuminates. “Great silence” is the phenomenon, and “chamber” is the metaphor: just as a chamber, being empty, can contain myriad things, the empty principle of prajñā can contain many meanings. In terms of contemplation, the chamber is a single phenomenon, and space is also not twofold; light and dark differ on their own, while the chamber and space are not distinct. Light is a metaphor for wisdom, and dark is a metaphor for defilements; the chamber is a metaphor for the human body, and space is a metaphor for the mind-consciousness. When the sun rises, both chamber and space become bright, a metaphor for wisdom arising and both body and mind becoming pure; when the sun sets, both chamber and space become dark, a metaphor for wisdom ceasing and both body and mind becoming defiled. Although defiled and pure differ, their nature is ever pure; thus the Vimalakīrti says: “The nature of ignorance is itself illumination; all sentient beings are themselves the marks of bodhi, not ceasing again.” This is the proof. From “Reflecting on conditions, he emitted a great light illuminating within the three realms” down—one edition has “illuminating the sentient beings of the three realms”—is fifth, reflecting on conditions and manifesting omens. The text has five parts: first, reflecting on conditions and emitting light; second, flowers issuing from the crown of his head; third, the gods raining flowers; fourth, the Buddha himself producing flowers; fifth, the great earth quaking. Now, the first. Reflecting on conditions means reflecting on the signless and conditioning upon the dharmatā, personally experiencing great bliss. The light illuminating within the three realms awakens the realm of transformation.