大毘盧遮那成佛經疏 6.161

6.161

經云「祕密主！八地菩薩三昧道，不得一切諸法，離於有生，知一切如幻，是故世稱觀自在者」，如上已說十地道，若次第而進當說佛地，若漸下者當說第九地，何故說八地耶？以一切菩薩初度第七地時，上不見諸佛可求、下不見眾生可度，謂是住大涅槃，於萬行休息。爾時十方佛以此三昧道發起其心，得度菩提心難地，是故別說。從此進入九地中無別說，從此過患難故，不須別說行處印也。從初發意以來，深觀十緣生句，入此地時得度性空彼岸，故云不得一切諸法，離於有生。復以善巧方便，於如如不動中，起十緣生無邊大用，以如幻三昧遍至十方佛剎，親近種種善知識，普學無量度人門，隨諸眾生應以何等像類言音而得度者即皆現之而為說法。是故世間見如是事迹，故號為觀世自在者，是初入蓮花三昧之異名也。此中自在，梵本正翻是富貴義，如人得大勢位具足財寶，隨心所欲自然成就。此菩薩亦爾，假令十方世界一切有情，希求世出世間種種資具，隨其性欲種種不同，能以如幻三昧一時給與，各得滿其所願。然未能絕起用之迹，使諸有所作皆如金剛，故分為二印耳。復次此中應說初法明門三昧道，於上品中已說，故不重言。又如上所說一生補處及八地三昧，是約教道法門作如此說耳。然祕密乘人於世諦中即能通達第一義諦者，從初發心時即具行大空三昧；其謂不然，則於一生之中不能頓滿諸地也。

The sūtra says: 'Master of Mysteries! In the samādhi path of an eighth-bhūmi bodhisattva, one does not apprehend any phenomena, is free from conditioned arising, and knows everything to be like an illusion; therefore, the world calls him the Sovereign Observer.' As the path of the tenth bhūmi was explained above, if advancing in sequence, the Buddha-bhūmi should have been explained; or if descending gradually, the ninth bhūmi should have been explained. Why is the eighth bhūmi explained? Because when all bodhisattvas first cross the seventh bhūmi, looking up they see no Buddhas to seek, and looking down they see no sentient beings to deliver; considering this to be abiding in great nirvāṇa, they cease all practices. At that time, the Buddhas of the ten directions inspire their minds through this samādhi path, enabling them to cross the difficult ground of bodhicitta; hence it is specifically explained. Since from here onward, entering the ninth bhūmi involves no distinct difficulties, having already crossed this peril and adversity, there is no need to explain the seal of the realm of practice separately. From the initial generation of the intention, one deeply contemplates the ten phrases of conditioned arising; upon entering this bhūmi, one succeeds in crossing to the other shore of essential emptiness; hence it is said, 'one does not apprehend any phenomena, and is free from conditioned arising.' Furthermore, through skillful means, amid the unmoving suchness, one activates the boundless great function of the ten conditionally arisen [analogies], visiting the Buddha lands of the ten directions via the illusion-like samādhi to draw near to various spiritual friends, universally studying immeasurable gateways for delivering people, and manifesting whatever physical forms, categories, and vocal sounds are appropriate to deliver sentient beings in order to expound the Dharma for them. Therefore, when the world sees such deeds, they call him the 'Sovereign Observer of the World' (Avalokiteśvara); this is another name for initial entry into the lotus samādhi. Here, 'sovereign' (īśvara) in correct Sanskrit translation means affluent and noble, like a person who attains great status and is replete with wealth and jewels, naturally accomplishing whatever the mind desires. This bodhisattva is also like this: even if all sentient beings in the worlds of the ten directions seek various worldly and transworldly requisites according to their diverse dispositions and desires, he can grant them all simultaneously through the illusion-like samādhi, fulfilling each of their wishes. Yet because he has not eradicated the traces of activating function to make all that he does like a vajra, [these] are divided into two seals. Furthermore, here the samādhi path of the initial gateway of the illumination of phenomena should have been explained, but since it was already explained in the previous chapter, it is not repeated. Moreover, the samādhis of the bodhisattva bound to one more birth and of the eighth bhūmi explained above are stated in this way according to the teaching path and Dharma gateways. However, for practitioners of the Secret Vehicle who can penetrate the ultimate truth directly within conventional truth, they fully practice the samādhi of great emptiness from the moment of their initial resolve; were it not so, one could not suddenly fulfill the bhūmis within a single lifetime.