大毘盧遮那成佛經疏 16.4

16.4

次答三昧者，略有多種。若諸佛及佛子、諸佛之大仙、佛子眾三昧，清淨離諸想。有想為世間，二乘名離想。三昧若是世間瑜伽，名有相三昧。此中三摩是等義，地是慧義，以慧觀照如前三事皆空，以三事體空平等合而為一，是名三昧地也。然佛與菩薩三昧皆離想清淨，以此三昧正觀三事皆等，更無分別，離諸想故，本性純白離諸染污，故名清淨也。若有想者，謂世間一切三昧，謂隨其果修行，望果修因有所希望，極至四禪八定處不得過，故非清淨也。聲聞緣覺雖得清淨，然未能一切清淨，以於煩惱、所知二障尚未遍知，故未純淨也。世三昧又有二種：一者斷見、二者常見，若斷見而無分別，常者有少分別也。從業得果者，有成熟熟時。若得悉地者，於業自在得迴轉，須受亦得、不受亦得也。心無自性故，心性離因果。云不者，無也。於解脫相、業生生等諸虛空，成就及熟時業得果。若悉地得，當業迴心之無性故，果因亦離，業生解脫。生如虛空者，謂世間有相三昧猶有業，望報而修，故名成就。得是成熟，名悉地也。若以此世間空而迴向此心之無自性，體既無相，等於虛空無際，故得功德亦廣也。迴此心之無自性者，心名質多。質多者，猶如眾綵莊嚴積聚，名為質多。猶眾綵所成故，即是無有自性，此即是因也。本因既無自性，當知所生之果亦無自性。所以者何？若因有生者，果可有生。今既因尚待緣而成，無生無性，當知生不可得也。以因果皆如是，故得解脫諸業也。或有說言：若如此者，便是無因無果，墮斷滅見者。此亦不然。但離業生之性，既離業生即有法性之生，等於虛空。虛空無邊故，當知所成功德利眾生事亦無邊無盡，故非斷也。右以略說偈答金剛手問了，更以長行說之。

Next, in answering about samādhi, briefly there are several kinds. As for the samādhis of the Buddhas, the Buddha's sons, the great rṣis of the Buddhas, and the assemblies of the Buddha's sons, they are pure and free from all conceptual thoughts. That with conceptual thought is worldly; that of the two vehicles is called free from conceptual thought. If samādhi is worldly yoga, it is called samādhi with signs. Here, "samā-" means equality, and "-dhi" means wisdom. Through contemplative illumination with wisdom, just as before, the three matters are all empty; through the essential emptiness of the three matters, they unite equally into one: this is called the samādhibhūmi. Now the samādhi of the Buddhas and bodhisattvas is pure and free from conceptual thought. Through this samādhi, they correctly contemplate that the three matters are all equal, having no further discrimination; because they are free from all conceptual thoughts, their fundamental nature is purely white and free from all defilements, hence it is called pure. As for that with conceptual thought, it refers to all worldly samādhis: cultivating in pursuit of their fruit, cultivating the cause with expectation of the fruit, having something to hope for, at most reaching the four dhyānas and eight attainments beyond which they cannot pass; therefore they are not pure. Although śrāvakas and pratyekabuddhas attain purity, they have not yet attained universal purity: because they have not yet completely understood the two hindrances of defilement and knowable objects, they are not yet purely refined. Worldly samādhis also have two kinds: first, the view of annihilation; second, the view of permanence. If it is the view of annihilation, it is without discrimination; that of permanence has a little discrimination. Regarding "attaining fruits from karma", there is the time of maturation. If one attains siddhi, one gains sovereignty over karma and can turn it around: if it must be received, one can receive it; if not received, one can also avoid receiving it. Because the mind has no intrinsic nature, the mind-nature is free from cause and effect. The word "not" means non-existence. In the characteristic of liberation, karma, birth, existence, and all that are like space; upon accomplishment and at the time of maturation, karma obtains its fruit. If siddhi is attained, karma should be turned around by the mind's lack of intrinsic nature; hence cause and fruit are also transcended, and birth through karma is liberated. "Arising like empty space" means that in worldly samādhi with signs there is still karma, cultivated with expectation of retribution, hence called accomplishment. Obtaining this maturation is called siddhi. If by means of this worldly emptiness one dedicates toward this mind's lack of intrinsic nature, since its essence is signless and equal to boundless empty space, the merit obtained is also vast. As for "turning around this mind's lack of intrinsic nature": mind is called citta. Citta is like the adornment and accumulation of manifold colours, hence called citta. Since it is constituted of manifold colours, it has no intrinsic nature; this is the cause. Since the fundamental cause lacks intrinsic nature, one should know that the fruit produced also lacks intrinsic nature. Why is this? If the cause has arising, the fruit may have arising. Now, since the cause still depends on conditions to be formed, being unproduced and without nature, one should know that arising cannot be apprehended. Because cause and fruit are both like this, one attains liberation from all karmas. Some may say: "If it is like this, then there is neither cause nor fruit, falling into the view of annihilation." This is also not so. It merely transcends the nature of karmic birth; having transcended karmic birth, there is the arising of dharmatā, which is equal to empty space. Because empty space is boundless, one should know that the accomplished merit and the activities benefiting sentient beings are also boundless and inexhaustible; hence it is not annihilation. Above, the verses briefly answering Vajrapāṇi's questions are finished; they will now be further explained in prose.