大毘盧遮那成佛經疏 20.21

20.21

經云「彼二種二」，謂上來三事各有二種也。彼二種中即有二種事，成就有想故有想、非想故非想，悉地隨生等云云。謂若以有想事觀見者，於有相有得成就。若無相者，亦得無相悉地成就也。又云此三事二種中，隨以一事即致成就，然皆有世出世成就及事成理成也。故前三種中，各有二種成就二事。經有想有想欲成，若住非想則非想成就，是故成一種事，當住非想。此勸令離一切想，住於非想也。結勸也。以住非想，理成就故。一切不思議神變，不加心想自然而成妙業。非如世間成就，在於生滅心行之中而力有限，又非究竟。故勸取其勝者也。私謂然《大般若》等中具說洗滌觀心之事，然須有本也。今行人先於緣起觀，乃至具見十方佛會諸世界等種種境界以為悉地，而後於般若洗滌淨除，即成不思議大用，頓入佛果。若不知行之次第，但觀彼文不入深祕，致多錯會經意，忽爾入空，失圓頓道也。故此一兩品，最須諦觀其意耳。

The sūtra states: "Those two kinds of two" refers to each of the aforementioned three things having two kinds. Within those two kinds there are two kinds of accomplishments: "Because there are concepts, there is conceptual [siddhi]; because there are no concepts, there is non-conceptual [siddhi]; siddhis arise accordingly," and so forth. That is to say, if one contemplates and sees with conceptual things, one attains siddhi in what has characteristics. If one is without characteristics, one also attains the siddhi of the signless. It also means that among the two kinds of these three things, depending on any single one, accomplishment is brought about; yet in all cases there are worldly and supramundane accomplishments, as well as accomplishment in phenomena and accomplishment in principle. Therefore, among the former three kinds, each has two kinds that accomplish two matters. The sūtra states: "If one desires to accomplish conceptual [siddhi], conceptual [siddhi will be accomplished]; if one abides in the non-conceptual, then non-conceptual [siddhi] is accomplished. Therefore, to accomplish the singular result, one should abide in the non-conceptual." This is an exhortation to leave behind all concepts and abide in the non-conceptual; it is a concluding exhortation. Because one abides in the non-conceptual, principle is accomplished. All inconceivable vikurvitas, without applying mental concepts, spontaneously accomplish wondrous activities. They are not like worldly accomplishments, which remain within the mental activities of arising and ceasing, whose power is limited, and which are not ultimate. Therefore, [the sūtra] exhorts one to take the superior. In my personal opinion, although the Mahāprajñāpāramitā and other scriptures explain in detail the matter of washing clean the contemplating mind, there must be a basis. Now, the practitioner first contemplates dependent origination, even fully seeing the Buddha assemblies and worlds of the ten directions and all such various realms as siddhi, and afterwards washes and purifies them with prajñā; thereupon, the inconceivable great functioning is accomplished, and one suddenly enters the fruit of buddhahood. If one does not know the sequence of practice and merely contemplates those texts without entering the profound secret, it will cause many to misunderstand the intent of the sūtra, suddenly plunging into emptiness and losing the complete and sudden path. Therefore, regarding these one or two chapters, one must contemplate their intent most attentively.