大乘起信論廣釋卷第三．四．五 5.76

5.76

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.