大毘盧遮那成佛經疏 6.160

6.160

經云「時執金剛說此偈已，諦觀毘盧遮那目不暫瞬，默然而住」者，時執金剛已聞畢竟三昧印，欲問三昧道中差別印。若以語言白佛恐乖至理，是以默然觀佛一心而住，即是甚深發問也。復次執金剛默然住者，欲表如來照機義故。如常教所傳云：佛於晝夜三時觀可化眾生而度脫之。此隨聲聞心量自作如是說耳。若佛眼觀而後見，不觀則無所見。觀時則智慧生，不觀則智慧不生。是則生滅明暗之境，不得名為平等大慧也。以如來無相無分別慧法爾無礙，常照法界根緣，如大海潮終不過限，是故金剛手適有可傳之機，如來即為演說，不待問而後答也。復次金剛手了知世諦即是第一義諦，所行處不異畢竟處，是故默然無言。如來了知第一義諦即世諦，畢竟處不異所行處，是故廣分別說。為令眾生通達二諦相故，更相發明，而實同歸一致也。就如來答中，略有四句。第一句云「復次祕密主！一生補處菩薩住佛地三昧道，離於造作，知世間相，住於業地，堅住佛地」者，此是最上灌頂位，故先明之。如餘經所明，此是一生所繫菩薩，從此上生兜率天宮，次繼佛位，故名一生補處也。今此經宗言一生者，謂從一而生也。初得淨菩提心時，從一實之地發生無量無邊三昧總持門，如是一一地中次第增長，當知亦爾。迄至第十地滿足、未至第十一地，爾時從一實境界具足發生一切莊嚴，唯少如來一位未得證知，更有一轉法性生即補佛處，故名一生補處。此是究竟發菩提心，於一切三昧道中最為牢強精進進入佛道，故云住佛地三昧道也。離諸造作者，作謂修治地業，乃至莊嚴佛土成就眾生，以有智分別心，猶是世間之相。今此菩薩正行大空三昧，遠離從緣生法微細戲論，故云離造作也。如世間相，謂實知世間實際畢竟不異涅槃際，而能不動實際悉見世間本起因緣，是故住此三昧道中，念念進趣如來地。住於業地，梵音質言之當云作地，即是學如來金剛事業皆得善巧。《瓔珞》亦云「入重玄門學佛威儀」也。堅住佛地，即是於如來堅固不動名之為住。與前住字義殊。如人渴乏求水已經歷多時，忽得覩見清涼池，中間更無障礙，但一心進趣無復異緣，是名補處三昧道。已到清涼池中希願盡息，亦為佛地。故雖同名大空定，而義有差別也。

The sūtra says: 'Then, having spoken these verses, the Vajradhara gazed intently at Vairocana without blinking for an instant, and remained silent.' The Vajradhara, having already heard the seal of ultimate samādhi, wished to ask about the distinct seals within the paths of samādhi. Fearing that putting it into words to address the Buddha might deviate from the ultimate principle, he remained silent, intently contemplating the Buddha with a unified mind; this itself was a profound inquiry. Furthermore, that the Vajradhara remained silent was intended to express the principle that the Tathāgata illumines [all] spiritual capacities. As ordinary teachings transmit, the Buddha contemplates the beings capable of conversion during the three periods of the day and night to deliver them. This is merely spoken in accordance with the mental capacity of śrāvakas. If the Buddha's eye sees only after contemplating, and without contemplating sees nothing; and when contemplating, wisdom arises, but when not contemplating, wisdom does not arise—then this would be a realm of arising and ceasing, light and darkness, and could not be called the great, impartial wisdom. Because the Tathāgata's markless, non-conceptual wisdom is intrinsically unobstructed and constantly illumines the roots and conditions throughout the dharmadhātu like an ocean tide that never exceeds its limit, as soon as Vajrapāṇi possessed a capacity fit to receive transmission, the Tathāgata expounded it for him, without waiting for an inquiry before responding. Furthermore, Vajrapāṇi thoroughly understood that conventional truth is itself ultimate truth, and the realm of practice is not different from the ultimate realm; therefore, he was silent and wordless. The Tathāgata thoroughly understood that ultimate truth is itself conventional truth, and the ultimate realm is not different from the realm of practice; therefore, he made extensive and distinct explanations. To lead sentient beings to penetrate the marks of the two truths, they elucidated each other, yet truly converge into a single reality. Regarding the Tathāgata's answer, there are briefly four clauses. The first clause says: 'Furthermore, Master of Mysteries! A bodhisattva bound to one more birth abides in the samādhi path of the Buddha-bhūmi, is free from deliberate activity, knows the marks of the world, abides in the bhūmi of action, and firmly abides in the Buddha-bhūmi.' Because this is the highest state of empowerment (abhiṣeka), it is elucidated first. As other sūtras explain, this is a bodhisattva tied to one more birth, who ascends from this [birth] to Tuṣita Heaven and subsequently succeeds to the Buddha position; hence the name 'bound to one more birth'. Now, according to the doctrine of this sūtra, 'one birth' means born from the One. When one first attains the pure bodhicitta, immeasurable and boundless samādhi and dhāraṇī gateways arise from the ground of the One True Reality; one should know that in each consecutive bhūmi it similarly increases progressively. Up until the completion of the tenth bhūmi, before reaching the eleventh bhūmi, all adornments arise fully from the realm of the One True Reality, lacking only the single state of the Tathāgata yet to be realized; with one more turn of birth from the dharmatā, one succeeds to the Buddha's position, and hence is called 'bound to one more birth'. This is the ultimate generation of bodhicitta, which is the most firm and vigorously enters the Buddha path among all paths of samādhi; therefore it is said, 'abides in the samādhi path of the Buddha-bhūmi.' 'Free from deliberate activity'—'activity' means cultivating and purifying the karma of the bhūmis, up to adorning Buddha lands and bringing sentient beings to maturity; because these involve a mind of conceptual wisdom, they are still worldly marks. Now this bodhisattva genuinely practices the samādhi of great emptiness and distances himself from the subtle prapañca of conditionally arisen phenomena; hence it is said, 'free from deliberate activity.' 'Knowing the marks of the world' means truly knowing that the ultimate reality of the world is ultimately not different from the reality of nirvāṇa, yet without stirring from ultimate reality, he completely perceives the original arising of worldly causes and conditions; therefore, abiding in this samādhi path, he advances toward the Tathāgata-bhūmi from thought to thought. 'Abiding in the bhūmi of action'—literally translated from the Sanskrit it should be 'bhūmi of work', which means being thoroughly skilled in practicing the vajra activities of the Tathāgata. The *Yingluo jing* also says, 'entering the profound gateway of repetition to learn the Buddha's deportment.' 'Firmly abides in the Buddha-bhūmi' means that being firm and unmoving in the Tathāgata is called 'abiding'. Its meaning is different from the previous word 'abiding'. It is like a thirsty and exhausted person seeking water for a long time who suddenly beholds a pure, cool pool; with no further obstacles between them, he simply advances with a single mind without any other conditions—this is called the samādhi path of succession. Having already arrived in the pure, cool pool, his desires completely cease—this is also the Buddha-bhūmi. Therefore, although they are both called the concentration of great emptiness, their meanings are distinct.