大乘起信論廣釋卷第三．四．五 5.76

5.76

論。復次依是至一行三昧　釋曰。上顯第一修止方便。次下第二修止勝能。於中有二。初顯三昧能知真義。後顯真如為三昧本。此初也。依是等者。初□勝能相者體也。謂一切下次顯其義。佛與眾生釋法界字。皆意所知差別故。平等無二釋一相字。凡聖同真無異體故。即名已下後顯名也。此釋知字能知法界一相心者是。即名為一行三昧。一謂真如。是三昧境。行謂行解。是三昧因。以此三昧有知真。如是一之行經名一行三昧。是故文殊般若經說。法界一相繫緣法界是則名為一行三昧。入此三昧盡知恒沙諸佛法界無差別相。新論名為一三昧。相謂行相義差別也。

Treatise: "Furthermore, relying on this... one-practice samādhi."
Commentary: Above showed the first [part], the expedient means of cultivating calming. Next below is the second, the superior efficacy of cultivating calming. In this there are two: first, showing that samādhi is able to know the true meaning; second, showing that tathatā is the basis of samādhi. This is the first.
"Relying on this..." and so forth: first, [...] superior efficacy; "characteristic" means the essence. "Because all..." below next explains its meaning. "Buddhas and sentient beings" explains the term "dharmadhātu," because all are differences known by the mind. "Equally without duality" explains the term "one characteristic," because ordinary beings and sages share the same truth and have no different essence. "Is named..." and below subsequently explains the name. This explains the word "know": the mind that can know the one characteristic of the dharmadhātu is precisely named "one-practice samādhi." "One" refers to tathatā, which is the objective realm of the samādhi. "Practice" refers to practical understanding, which is the cause of the samādhi. Because this samādhi possesses the practice that knows tathatā, which is one, the sūtra names it "one-practice samādhi." Therefore the Mañjuśrī-prajñā Sūtra says: "The single characteristic of the dharmadhātu, tying one's conditions to the dharmadhātu—this is named the one-practice samādhi." Entering this samādhi, one completely knows the non-differentiated characteristics of the dharmadhātu of Buddhas as numerous as the sands of the Ganges. The new translation names it the "one-samādhi characteristic," meaning a distinction in the cognitive aspect and meaning.