大毘盧遮那成佛經疏 7.5

7.5

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.