大毘盧遮那成佛經疏 16.4

16.4

Next, in answering about samādhi, briefly there are several kinds. As for the samādhis of the Buddhas, the Buddha's sons, the great rṣis of the Buddhas, and the assemblies of the Buddha's sons, they are pure and free from all conceptual thoughts. That with conceptual thought is worldly; that of the two vehicles is called free from conceptual thought. If samādhi is worldly yoga, it is called samādhi with signs. Here, "samā-" means equality, and "-dhi" means wisdom. Through contemplative illumination with wisdom, just as before, the three matters are all empty; through the essential emptiness of the three matters, they unite equally into one: this is called the samādhibhūmi. Now the samādhi of the Buddhas and bodhisattvas is pure and free from conceptual thought. Through this samādhi, they correctly contemplate that the three matters are all equal, having no further discrimination; because they are free from all conceptual thoughts, their fundamental nature is purely white and free from all defilements, hence it is called pure. As for that with conceptual thought, it refers to all worldly samādhis: cultivating in pursuit of their fruit, cultivating the cause with expectation of the fruit, having something to hope for, at most reaching the four dhyānas and eight attainments beyond which they cannot pass; therefore they are not pure. Although śrāvakas and pratyekabuddhas attain purity, they have not yet attained universal purity: because they have not yet completely understood the two hindrances of defilement and knowable objects, they are not yet purely refined. Worldly samādhis also have two kinds: first, the view of annihilation; second, the view of permanence. If it is the view of annihilation, it is without discrimination; that of permanence has a little discrimination. Regarding "attaining fruits from karma", there is the time of maturation. If one attains siddhi, one gains sovereignty over karma and can turn it around: if it must be received, one can receive it; if not received, one can also avoid receiving it. Because the mind has no intrinsic nature, the mind-nature is free from cause and effect. The word "not" means non-existence. In the characteristic of liberation, karma, birth, existence, and all that are like space; upon accomplishment and at the time of maturation, karma obtains its fruit. If siddhi is attained, karma should be turned around by the mind's lack of intrinsic nature; hence cause and fruit are also transcended, and birth through karma is liberated. "Arising like empty space" means that in worldly samādhi with signs there is still karma, cultivated with expectation of retribution, hence called accomplishment. Obtaining this maturation is called siddhi. If by means of this worldly emptiness one dedicates toward this mind's lack of intrinsic nature, since its essence is signless and equal to boundless empty space, the merit obtained is also vast. As for "turning around this mind's lack of intrinsic nature": mind is called citta. Citta is like the adornment and accumulation of manifold colours, hence called citta. Since it is constituted of manifold colours, it has no intrinsic nature; this is the cause. Since the fundamental cause lacks intrinsic nature, one should know that the fruit produced also lacks intrinsic nature. Why is this? If the cause has arising, the fruit may have arising. Now, since the cause still depends on conditions to be formed, being unproduced and without nature, one should know that arising cannot be apprehended. Because cause and fruit are both like this, one attains liberation from all karmas. Some may say: "If it is like this, then there is neither cause nor fruit, falling into the view of annihilation." This is also not so. It merely transcends the nature of karmic birth; having transcended karmic birth, there is the arising of dharmatā, which is equal to empty space. Because empty space is boundless, one should know that the accomplished merit and the activities benefiting sentient beings are also boundless and inexhaustible; hence it is not annihilation. Above, the verses briefly answering Vajrapāṇi's questions are finished; they will now be further explained in prose.