大毘盧遮那成佛經疏 7.4

7.4

經云「祕密主！緣覺觀察因果，住無言說法，不轉無言說，於一切法證極滅語言三昧，是名緣覺三昧道」者，因果即是十二因緣法。如聲聞極觀察智解了唯蘊無我，以厭怖心重故，疾斷煩惱自證涅槃，不能分折推求十二因緣實相。辟支佛智慧深利故，能以總別之相深觀察之，見一切集法皆是滅法。此與聲聞異也。《阿含》云「十二因緣法者，有佛無佛法位常住。」龍樹亦云：「此中法位即是如之別名，此是一切世間最難解處。」故世尊始成道時不樂說法，意在於此。辟支佛所入漸深，故云住無言說法。言不轉者，謂住此第一義時無有聲字，故不可轉以授人也。世尊得無礙知見於法自在，能於無言說法中為作名字，轉受眾生。辟支佛智慧有礙，是故不能演說。復次辟支佛觀一切集法皆悉如涅槃相，於種種有為境界中皆亦戲論風息不知所云，故名證極滅語言三昧。修瑜伽與此相應，是名緣覺三昧也。此二種三昧，皆是菩提心難處，然但是所行道中一種心相，非謂不思議心性可有如是三乘定相。是故行人以此法印自印知已，便當直過無礙，若不善識知則為所留礙也。

The sūtra says: 'Master of Mysteries! A pratyekabuddha investigates cause and effect, abides in the Dharma beyond verbal expression, does not transmit what is beyond verbal expression, and realizes regarding all phenomena the samādhi of the ultimate cessation of language; this is called the pratyekabuddha samādhi path.' Cause and effect is the twelvefold conditioned arising. Just as the śrāvaka's wisdom of ultimate investigation understands that there are only aggregates and no self, yet out of intense revulsion and fear, quickly severs afflictions to realize nirvāṇa for himself without being able to analyze and explore the true reality of the twelvefold conditioned arising, a pratyekabuddha's wisdom is deep and keen; thus he can deeply investigate it in both its general and specific characteristics, seeing that all phenomena of origination are phenomena of cessation. This is how he differs from a śrāvaka. The *Āgama* says: 'As for the twelvefold conditioned arising, whether Buddhas arise or do not arise, the nature of phenomena (dharmasthititā) constantly abides.' Nāgārjuna also said: 'Here, the nature of phenomena is another name for suchness (tathatā); this is the most difficult thing for all the world to understand.' Therefore, when the World-Honoured One first attained the Way, he took no delight in expounding the Dharma, his intention being precisely here. What the pratyekabuddha enters is gradually deeper, hence it is said, 'abides in the Dharma beyond verbal expression.' 'Does not transmit' means that when abiding in this ultimate truth, there are no sounds or letters, and therefore it cannot be transmitted and imparted to others. The World-Honoured One attained unobstructed knowledge and vision and is sovereign regarding phenomena; he can create names and words within the Dharma beyond verbal expression and transmit them to sentient beings. A pratyekabuddha's wisdom is obstructed, and therefore he cannot expound it. Furthermore, a pratyekabuddha contemplates all phenomena of origination as having the mark of nirvāṇa; amid various conditioned realms, the winds of prapañca subside, leaving him at a loss for words; hence it is called realizing the 'samādhi of the ultimate cessation of language.' Practicing yoga in accordance with this is called the pratyekabuddha samādhi. These two kinds of samādhi are both difficult points for bodhicitta; however, they are merely mental states along the path of practice, not that the inconceivable nature of mind actually possesses such fixed marks of the three vehicles. Therefore, when practitioners authenticate and understand this through this Dharma seal, they should proceed straight through without obstruction; if not properly recognized, they will be hindered by it.