梵網經古迹記 1.112

1.112

述曰：第二、勝進行。於彼菩薩所入定中，諸佛現影而起發故。「百千起發」者，精進法門也。「著定」者，釋住定也。「貪定」者，釋味樂定也。然善法欲非貪煩惱，已斷定愛故。「發起」者，覺發也。警彼定品三種相故。菩薩定力超三有故，名為「出相」。超二乘滅，名為「進相」。向大乘果，名「去向相」。佛光覺發出相之故，菩薩「不沒」生死、「不退」涅槃。覺發進相之故，「不墮」二乘。覺發去向相故，「不住」因位。是則定品功德滿足。謂摩頂發起，名「頂三昧法」。離沒等劣，名「上樂忍」。功德圓備，名「永盡無餘」。「無量功德品」，福也。「行行皆光明」，智也。「見佛體性常樂我淨」者，令心解故。餘文可解。「上日月」下，指餘品也。

The commentary says: Second, the practice of superior progression. Because the Buddhas manifest their reflections within the samādhi into which that bodhisattva enters, thus arousing and initiating [him]. 'Hundreds of thousands of arousals and initiations' refers to the Dharma-gate of diligence. 'Attachment to samādhi' explains abiding in samādhi. 'Craving for samādhi' explains relishing the bliss of samādhi. However, desire for wholesome Dharmas is not the affliction of craving, because affection for samādhi has already been severed. 'Initiating' means awakening and arousing, because it alerts [him to] the three marks of the samādhi class. Because the bodhisattva's power of samādhi transcends the three realms of existence, it is called the 'mark of departure'. Because it transcends the cessation of the two vehicles, it is called the 'mark of progression'. Because it inclines toward the fruit of the Great Vehicle, it is called the 'mark of going toward'. Because the Buddha-light awakens and arouses the mark of departure, the bodhisattva 'does not sink' into saṃsāra and 'does not regress' into nirvāṇa. Because it awakens and arouses the mark of progression, he 'does not fall' into the two vehicles. Because it awakens and arouses the mark of going toward, he 'does not abide' in the causal stage. Thus, the merits of the samādhi class are fully fulfilled. Caressing the crown of the head to arouse is called the 'dharma of the crown samādhi'. Freedom from such inferiorities as sinking is called 'superior joyful patience'. The complete endowment of merits is called 'perpetual exhaustion without remainder'. 'The class of immeasurable merits' refers to blessings. 'Every practice is radiant' refers to wisdom. 'Seeing the Buddha's essential nature as permanent, blissful, self, and pure' causes the mind to understand. The rest of the text is intelligible. From 'above sun and moon' onwards, it points to the remaining chapters.