大毘盧遮那成佛經疏 7.4

7.4

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.