大毘盧遮那成佛經疏 7.5

7.5

經云「祕密主！世間因果及業，若生若滅繫屬他主，空三昧生，是名世間三昧道」者，謂一切世間三昧，以要言之，至於究竟之處皆滅壞因果，及從因辦果時所有作業，謂此三事若生若滅皆繫屬於他。他謂神我也。所以然者？若行人不解正因緣義而修證諸禪，必當計著自心以為內我。彼見世間萬法因心而有，則謂由神我生。設令不依內我，必依外我，即是自在梵天等也。若深求此中至賾，自然撥除因業，唯我性獨存，乃至無一法入心而證空定，最是世間究極之理。是故垂盡三有，還墮三途。雖於禪定中發種種世間勝智具五神通，研其宗趣終歸是處，故以斯一印統收一切世間三昧道。若行者入此心時，當自覺知也。經中佛說攝偈，就五種三昧道中大分為二，謂佛菩薩緣覺聲聞四種皆名出世三昧，若諸天等所說真言法教道皆屬世間三昧。出世間三昧皆有實益，故云摧害於諸過。世間三昧但有權益，故云為利眾生故也。如餘經所說，求小乘人當修行作觀，即便於世間法教深生厭離，求大乘人又於聲聞法教深生怖畏，此皆為未知祕密藏者作此方便說耳。就此經宗，則五種三昧皆是開心實相門。如行者初住有相瑜伽則是世間三昧，但於此中了知唯蘊無我即是聲聞三昧，若以十緣生句觀諸蘊無性無生即是菩薩三昧，餘如〈住心品〉中廣明。不同餘教以心性之旨未明故，五乘殊輒不相融會也。若更作深祕密釋者，如三重漫荼羅中五位三昧皆是毘盧遮那祕密加持，其與相應者皆可一生成佛，何有淺深之殊？今偈中所說，就彼等自所流傳法教而言耳。

When the sūtra says: “Furthermore, Master of the Secret! When worldly cause, effect, and karma, whether arising or ceasing, are bound to another lord, and the samādhi of emptiness arises—this is called the worldly samādhi path,” it means that, to state the essential point, all worldly samādhis at their culmination destroy cause and effect as well as all actions undertaken when bringing forth effects from causes. That is, they assert that these three matters, whether arising or ceasing, are all bound to ‘another.’ ‘Another’ refers to the puruṣa (ātman). Why is this so? If a practitioner does not understand the meaning of correct causes and conditions and yet cultivates and realizes the various dhyānas, they will inevitably grasp at their own mind, taking it to be an internal self. Seeing that the myriad worldly dharmas exist due to the mind, they claim that they are produced by a puruṣa. Even if they do not rely on an internal self, they will inevitably rely on an external self, which is [Īśvara] Brahmā and the like. If one thoroughly investigates the ultimate mystery in this, one naturally repudiates causes and karma, leaving only the nature of the self uniquely abiding, until not a single dharma enters the mind and one realizes the concentration of emptiness; this is the very culmination of worldly principle. Therefore, when approaching the exhaustion of the three realms of existence, one falls back into the three destinies. Although within meditative absorption they may bring forth all kinds of superior worldly knowledge and possess the five supernormal powers, if one investigates their ultimate purport, it invariably comes down to this point. Therefore, with this single seal, all worldly samādhi paths are comprehensively encompassed. When practitioners enter this mental state, they must recognize it for themselves. In the sūtra, the Buddha spoke the summary verses, broadly dividing the five kinds of samādhi paths into two: the four kinds of Buddhas, bodhisattvas, pratyekabuddhas, and śrāvakas are all called supramundane samādhis, whereas the mantra dharmas and paths of teaching spoken by the devas and so forth all belong to worldly samādhis. Supramundane samādhis all possess real benefit; thus it is said that they ‘destroy all faults.’ Worldly samādhis possess only provisional benefit; thus it is said that they are ‘for the benefit of sentient beings.’ As other sūtras explain, when those who seek the Small Vehicle cultivate and practice contemplation, they immediately give rise to deep revulsion and detachment toward worldly dharmas and teachings; and those who seek the Great Vehicle again give rise to deep dread toward the śrāvaka teachings. These are all merely provisional explanations given for those who do not yet know the secret treasury. In terms of the tenets of this sūtra, however, the five kinds of samādhis are all gateways for opening the dharmatā of the mind. For instance, when a practitioner initially abides in yoga with signs, that is a worldly samādhi; yet if within this they clearly understand that there are only aggregates and no self, that is a śrāvaka samādhi; if they contemplate the aggregates as devoid of self-nature and unborn through the ten phrases of conditioned arising, that is a bodhisattva samādhi; the rest is explained in detail in the ‘Chapter on the Abiding Mind.’ Unlike other teachings, where because the import of the mind-nature has not been clarified, the five vehicles are distinct and do not harmonize with one another. If one further offers a deeply secret interpretation, in the three-tiered maṇḍala, the samādhis of the five stations are all the secret adhiṣṭhāna of Vairocana; anyone who corresponds with them can achieve Buddhahood in a single lifetime—how could there be any difference of shallow and deep? What is spoken here in the verses is stated merely with reference to the teachings that they themselves circulate.