大乘起信論略述 2.194

2.194

論。復次依是至一行三昧　述曰。次下第二修止勝能。於中有二。初顯三昧能知真義。後顯真如門三昧本。此初也。依是三昧即知等者。初立勝能相者體也。謂一切下次顯其義。諸佛法身與眾生身釋法界字。皆意所知差別法故平等無二釋一相字。凡聖同真無二體故。即名已下顯立其名。此釋知字。能知法一相心者。是即名為一行三昧。一謂真如。是三昧境。行謂行解。是三昧。入此三昧盡知恒沙諸佛法界無差別相。

[Treatise:] Furthermore, relying on this [samādhi, one knows the dharmadhātu is of one characteristic...] it is called the single-practice samādhi. [Exposition:] Next is the second [section], the superior capability of cultivating calm (śamatha). Within this there are two [parts]: first, showing that samādhi is capable of knowing ultimate truth; second, showing that the suchness aspect is the basis of samādhi. This is the first. "Relying on this samādhi, one immediately knows..." and so forth first establishes the superior capability. "Characteristic" is essence. "That is to say, all..." and so forth next explains its meaning. "The dharmakāya of all buddhas and the bodies of sentient beings" explains the word dharmadhātu. Because they are distinct phenomena known by the intellect, "equal and non-dual" explains the phrase "of one characteristic." Ordinary beings and sages share the same truth and do not have two essences. "Is immediately named..." and so forth shows the establishment of its name. This explains the word "knows." The mind capable of knowing the single characteristic of phenomena is called the single-practice samādhi. "Single" refers to suchness, which is the objective realm of the samādhi. "Practice" refers to practice and comprehension, which is the samādhi [itself]. Entering this samādhi, one completely knows the non-differentiated characteristics of the dharmadhātu of buddhas [as numerous as] the sands of the Ganges.