梵網經古迹記 1.110

1.110

述曰：第四地行相中有二：自分行故，勝進行故。此初也。梵云爾炎，即知所義。今配二諦，故言「爾真炎」。俗離增減，故言「不斷不常」。如無量劫即是一念，況生住滅一世一時一有。「一有」者，一妙有也。雖真一味，因緣不雜，故言「種異異」。如因緣別，果亦不同，故言「現異」。既雖無相，不壞假名，故言「因緣中道」也。既無定性，名中道故。「非一二」等，如文可知。然隨假相，佛與凡等一一差別，「名為世諦」。然勝義智道觀彼無一二，如何等法觀彼真耶？故總舉言「玄道定品」也。「玄」即所緣，「道」謂慧也，「定」謂所依。言「佛心行」者，舉果顯因。「初覺定因」者，初悟空理，定即因也，覺之因故。何等名品？謂有十種：初三如次聞、思、修慧，次七證位七覺支也。「上覺」精進，以上昇故。「觀覺」，定也，從果名故。「倚覺」，安也，舊翻倚故。「樂」，謂喜也。四地菩薩漸斷障時，方便道力，念念進入定果覺慧，是人住定，起慧炎故，見世俗法，行勝義空。「若起念定」者，定之親因，并舉念也。起者，出也，出前緣法。緣空定者，即入有情緣心定中，生慈心愛，以順道法化生。既愛法樂，名「法樂忍」。持德不退，名為「住忍」。入真，名為「證忍」。出妄，名「寂滅忍」。名之差別也。

The commentary states: In the mode of practice of the fourth ground, there are two parts: because of the practice proper to the ground itself, and because of the practice of superior advancement. This is the first. Sanskrit says jñeya, which means the known object. Here it is coordinated with the two truths, hence it says "jñeya-true-flame." The conventional is free from increase and decrease, hence it says "neither interrupted nor permanent." Just as measureless kalpas are a single instant, how much more so for arising, abiding, and ceasing to be in a single lifetime, a single moment, and a single existence! "Single existence" means a single wondrous existence. Although the true is of a single taste, causes and conditions are unmixed; hence it says "kinds are diverse." Just as causes and conditions are distinct, the fruits are also not the same; hence it says "manifestations are diverse." Although without characteristics, it does not destroy conventional designations; hence it says "the middle way of causes and conditions." Because it lacks a fixed nature, it is called the middle way. "Neither one nor two" and so forth can be understood from the text. However, in accordance with conventional characteristics, the distinctions among Buddhas, ordinary beings, and so forth are each and every one different: "this is called the conventional truth." Yet the wisdom path of ultimate truth contemplates them as devoid of oneness or duality; through what kind of dharmas does one contemplate their reality? Therefore, it generally raises "the category of samādhi of the profound path." "Profound" is the conditioned object; "path" refers to wisdom; "samādhi" refers to the supporting basis. The phrase "mental practice of the Buddha" indicates the cause by citing the fruit. "Samādhi cause of initial awakening": when initially realizing the principle of emptiness, samādhi is the cause, because it is the cause of awakening. What are called categories? There are ten kinds: the first three are respectively the wisdoms of hearing, reflection, and cultivation; the next seven are the seven limbs of awakening of the stage of realization. "Superior awakening" is vigor (vīrya), because it ascends upward. "Contemplation awakening" is samādhi, named after its fruit. "Relying awakening" is pliancy (prasrabdhi), because it was formerly translated as relying. "Joy" refers to joy (prīti). When the bodhisattva of the fourth ground gradually severs hindrances, through the power of the path of skillful means, he advances moment by moment into the awakened wisdom that is the fruit of samādhi; as this person abides in samādhi and gives rise to the flame of wisdom, he sees conventional phenomena and practices ultimate emptiness. "If giving rise to mindful samādhi": the direct cause of samādhi, also citing mindfulness. "Giving rise to" means coming out; coming out of the previously conditioned dharmas. As for the samādhi that conditions emptiness: entering the samādhi of the mind that conditions sentient beings, one gives rise to a mind of loving-kindness, transforming beings in accordance with the Dharma of the path. Because one already loves the bliss of the Dharma, it is called the "endurance of Dharma bliss." Upholding virtue without regression is called the "endurance of abiding." Entering reality is called the "endurance of realization." Leaving delusion behind is called the "endurance of extinction." These are the distinctions among the names.