大毘盧遮那成佛經疏 1.33

1.33

經云「願識心心勝，自然智生說」者，是如實歎佛功德，請敷演前二句義。初云識心，是心自覺之智。次又言心，即是心之實相。意明境智俱妙、無二無別，故重言之。自然智，即是如來常智，唯是心自證心，不從他悟。言佛既於識心人中最為第一，必能知此菩提發生及其微相，唯願說之也。第三句云「大勤勇幾何，次第心續生」者，大勤勇即是佛之異名也。歎德而復發問，有幾心次第而得是心也。第四第五句云「心諸相與時，願佛廣開演」者，問此諸心差別之相及相續勝進，凡經幾時而得究竟淨菩提心也。第六句云「功德聚亦然」者，言是心微妙功德，亦願世尊廣開演之，故云亦然也。第七句云「及彼行修行」者，次問當以何行？云何修行而能獲得無上悉地？亦可分為二句也。第八第九句云「心心有殊異，唯大牟尼說」者，謂眾生異熟識心，與瑜伽行者殊異之心，亦願世尊分別廣說。牟尼者，是寂默義。言佛身語心皆究竟寂滅，過語言地。以對二乘小寂不可為譬，故云大牟尼也。阿闍梨言：「如是九句，或可分為十句，從此以後迄至經終，皆是如來酬九問之意，廣分別說。然佛觀當時眾會，務令得意求宗，或後問先答，文無定准。次或轉生疑問，以盡支流。如下文入大悲藏漫荼羅等，即是答修行句。百字果等，即是答殊異心及功德句。其餘隨有相應處，皆以類觀之，義可知也。」

When the sūtra says, "May he who knows mind, whose mind is supreme, / Who is born of unconditioned wisdom, speak," this genuinely praises the Buddha's virtues and requests him to expound the meaning of the preceding two lines. First, "knows mind" refers to the wisdom of the mind's self-awakening. Next, saying "mind" refers to the dharmatā of the mind. The intention is to make clear that object and wisdom are both wondrous, non-dual, and without distinction; hence it is stated twice. "Unconditioned wisdom" is the Tathāgata's constant wisdom, which is only the mind's self-realization of the mind, not an awakening attained from another. This means that since the Buddha is the foremost among those who know the mind, he must know this arising of bodhi and its subtle characteristics; [the speaker] only prays that he will speak of it. The third line says: "O Great Hero, by how many [minds] / In sequence is mind successively produced?" "Great Hero" is another name for the Buddha. It praises his virtue and then asks: through how many minds in sequence is this mind attained? The fourth and fifth lines say: "May the Buddha extensively expound / The various characteristics of mind and the time." This asks about the distinct characteristics of these various minds and their continuous, superior advancement: through how much time does one ultimately attain the pure bodhicitta? The sixth line says: "Likewise the accumulation of merit." This means that regarding the wondrous merit of this mind, [the speaker] also prays that the Bhagavat will expound it extensively; hence it says "likewise." The seventh line says: "And those practices and how to cultivate them." This next asks: by what practice, and how should one cultivate it, so as to be able to attain the unexcelled siddhi? This can also be divided into two lines. The eighth and ninth lines say: "There are differences between mind and mind; / May only the Great Sage speak of them." This refers to the differences between the heterogeneously ripening consciousness-mind of sentient beings and the extraordinary mind of yogic practitioners; [the speaker] also prays that the Bhagavat will distinguish and expound them extensively. "Muni" (Sage) means silence. It means that the Buddha's body, speech, and mind are all ultimately tranquil and extinguished, transcending the stage of verbal expression. Because the small tranquility of the two vehicles cannot serve as a comparison, he is called the Great Sage. The Ācārya said: "These nine lines may also be divided into ten lines. From here on until the end of the sūtra, it is all the Tathāgata answering the intention of the nine questions and explaining them extensively. However, the Buddha observed the assembly of that time with the aim of having them grasp the meaning and seek the fundamental principle; thus sometimes he answers later questions first, with no fixed order in the text. Next, he may raise further doubts to exhaust the branches and streams. As below, entering the mahākaruṇāgarbha-maṇḍala and so forth answers the line on cultivation of practice; the hundred-syllable result and so forth answers the line on the distinct minds and their merits. For the rest, wherever there is correspondence, one should consider them by category, and the meaning can be known."