大毘盧遮那成佛經疏 2.98

2.98

The sūtra says: 'All that I have spoken is attained relying on this.' This means that the inexhaustible adorned realms of the ground of all-knowledge as described above, as well as all the practices and fruits praised by the Buddha in immeasurable other sūtras, are all attained through this. Therefore, other sūtras broadly praise the trunk, leaves, flowers, and fruits of the king of sāla trees in this way. Now in this sūtra, it clarifies only the seed and the causes and conditions for the growth of this king of trees; if one could achieve that fruit apart from these causes and conditions, there is no such possibility. Is this not why it is called the King of the Vairocana Sūtra! The sūtra again cites the benefit to encourage cultivation, saying: 'Therefore, the wise should contemplate this ground of resolute faith in all-knowledge, and once again transcending a kalpa, ascend to abide in this ground.' That is, initially entering this ground of resolute faith is once again transcending the single layer of subtle delusion of the hundred and sixty minds, which is called crossing over three great asaṃkhyeya kalpas. When the practitioner initially contemplates the nature of emptiness, they perceive that all dharmas enter the true limit of the mind, seeing no sentient beings below to be saved and no buddhas above to be sought; at that time, the myriad practices cease, and they deem it to be ultimate. If one abides in this, one regresses so as not to fall into the grounds of the two vehicles, yet does not advance to attain the higher bodhisattva grounds; this is called the arising of attachment to dharma, and is also called the indeterminate mind. However, through the power of bodhicitta and the adhiṣṭhāna power of the Tathāgata, one can again generate compassionate vows, at which time the buddhas of the ten directions simultaneously appear before them and admonish them. Having received the buddhas' instruction, they transition to generate the mind of extreme lack of intrinsic nature, up to the point where even the true limit of the mind cannot be attained. Although liberated from all karma and afflictions, karma and afflictions remain fully present. Arriving at this inconceivable ground, it is only then called truly departing from the grounds of the two vehicles. Within the meaning of the preceding three phrases, the buddha-ground is further unfolded as the mind of supreme upāya. Arriving at this fourth mind is called the ground of ultimate all-knowledge; hence it says: 'One fourth of this crosses over resolute faith.'