大毘盧遮那成佛經疏 20.21

20.21

The sūtra states: "Those two kinds of two" refers to each of the aforementioned three things having two kinds. Within those two kinds there are two kinds of accomplishments: "Because there are concepts, there is conceptual [siddhi]; because there are no concepts, there is non-conceptual [siddhi]; siddhis arise accordingly," and so forth. That is to say, if one contemplates and sees with conceptual things, one attains siddhi in what has characteristics. If one is without characteristics, one also attains the siddhi of the signless. It also means that among the two kinds of these three things, depending on any single one, accomplishment is brought about; yet in all cases there are worldly and supramundane accomplishments, as well as accomplishment in phenomena and accomplishment in principle. Therefore, among the former three kinds, each has two kinds that accomplish two matters. The sūtra states: "If one desires to accomplish conceptual [siddhi], conceptual [siddhi will be accomplished]; if one abides in the non-conceptual, then non-conceptual [siddhi] is accomplished. Therefore, to accomplish the singular result, one should abide in the non-conceptual." This is an exhortation to leave behind all concepts and abide in the non-conceptual; it is a concluding exhortation. Because one abides in the non-conceptual, principle is accomplished. All inconceivable vikurvitas, without applying mental concepts, spontaneously accomplish wondrous activities. They are not like worldly accomplishments, which remain within the mental activities of arising and ceasing, whose power is limited, and which are not ultimate. Therefore, [the sūtra] exhorts one to take the superior. In my personal opinion, although the Mahāprajñāpāramitā and other scriptures explain in detail the matter of washing clean the contemplating mind, there must be a basis. Now, the practitioner first contemplates dependent origination, even fully seeing the Buddha assemblies and worlds of the ten directions and all such various realms as siddhi, and afterwards washes and purifies them with prajñā; thereupon, the inconceivable great functioning is accomplished, and one suddenly enters the fruit of buddhahood. If one does not know the sequence of practice and merely contemplates those texts without entering the profound secret, it will cause many to misunderstand the intent of the sūtra, suddenly plunging into emptiness and losing the complete and sudden path. Therefore, regarding these one or two chapters, one must contemplate their intent most attentively.