摩訶止觀 9.125

9.125

「入理般若名為住」，即是「初發心住時便成正覺，知一切法真實之性，具足慧身，不由他悟」。見般若者，真見三道三種般若也。從此已去，心心寂滅，自然流入薩婆若海；無量無明自然而破。《大論》云：「『何故處處說破無明三昧？』答：『無明品數甚多，始從初心至金剛頂皆破無明、悉顯法性，餘一品在。若除此品，即名為佛。』」如來身者，金剛之體，眾惡已斷，眾善普會，三德究竟，過「茶」無字可說，是名「乘是寶乘直至道場」，「到薩婆若中住」。餘如上說（云云）。

'Entering prajñā in principle is called abiding'—this is precisely 'at the time of the initial generation of the mind, one immediately realizes correct awakening, knows the true nature of all dharmas, is fully equipped with the body of wisdom, and does not awaken through another.' Seeing prajñā means truly seeing the three kinds of prajñā of the three paths. From this point forward, thought after thought is quiescent, naturally flowing into the ocean of sarvajñatā; immeasurable avidyā is naturally destroyed. The Mahāprajñāpāramitopadeśa states: 'Question: "Why is the samādhi that destroys avidyā spoken of everywhere?" Answer: "The grades of avidyā are extremely numerous. From the initial mind up to the adamantine summit, all destroy avidyā and reveal dharmatā; one final grade remains. If this grade is eliminated, one is called a Buddha."' The Tathāgata's body is of adamantine substance: all evils have been severed, all goods fully gathered, the three virtues are ultimate, and beyond the letter "kṣa" there are no words that can be spoken. This is called 'riding this precious vehicle straight to the bodhimaṇḍa' and 'dwelling within sarvajñatā.' The rest is as explained above.