[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經古迹記](https://indike.org/pramana/in.bauddha.taisho.1815) › 1.26 # 梵網經古迹記 1.26 梵網經古迹記 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1815.1.26) 述曰：第二、答中有四，如次廣說四十法門故。初亦有十，此發趣中初「捨心」也。菩薩請者，千佛所加，故今告言「千佛諦聽」，知千佛眾未解了故。捨心三文，章門故、行相故、結成故。言「一切捨」者，舉章門也。次行相中謂國土等一切捨之無為無相者，標捨所捨之時離三輪也。「無為」者，人空故。「無相」者，法空故。次釋三輪。初施者空，謂即我、人、知者、見者，十二因緣假會合成故。能執彼主者，造作之我。見者，於彼所緣十二因緣無合無散，於境無我故言「無合」，而有似我亦言「無散」。次受者空，謂「無受」者，以蘊、界、處一合空相，無我、我所相故。後施物空，假成諸法，若內身等、若外財等一切之法空，無自之所捨，無彼受故。第三結言爾時觀成，如境假會能觀現前。 > The commentary states: In the second part, the answer, there are four sections, because the forty Dharma gates are explained in detail in order. The first also has ten; this is the first, the "mind of relinquishment," among the initiatory \[stages\]. The bodhisattva who made the request was empowered by the thousand Buddhas, so \[the Buddha\] now addresses them, saying, "Listen carefully, thousand Buddhas," knowing that the assembly of the thousand Buddhas has not yet understood. The text on the mind of relinquishment has three parts: the section heading, the mental features of practice, and the conclusion. The words "all relinquishment" adduce the section heading. Next, in the mental features of practice, the relinquishment of realms and so forth as entirely unconditioned and signless indicates being free from the three wheels at the time of relinquishing what is relinquished. "Unconditioned" means the emptiness of persons. "Signless" means the emptiness of phenomena. Next is the explanation of the three wheels. First is the emptiness of the giver: that is to say, the self, the person, the knower, and the seer are formed through the temporary convergence of the twelve links of dependent origination. That which can grasp them as a master is the self that acts. As for the seer, with respect to its object, the twelve links of dependent origination, there is neither coming together nor dispersing; because there is no self in the objective realm, it is said that there is "no coming together," yet because there is an apparent self, it is also said that there is "no dispersing." Next is the emptiness of the receiver: "without a receiver" means that because the aggregates, realms, and sense bases are a unitary composite sign of emptiness, they are without the characteristics of a self and what belongs to a self. Finally is the emptiness of the thing given: all phenomena are provisionally formed, whether internal bodies and the like, or external wealth and the like; all phenomena are empty, devoid of anything of one's own to be relinquished, and devoid of the other's receiving. Third is the conclusion, which states that at that time the contemplation is accomplished: just as the objective realm is a provisional convergence, the contemplating subject manifests before one. > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1815.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1815.1.27) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1815.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1815~en-mt.1.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1815.1.26](https://indike.org/pramana/in.bauddha.taisho.1815.1.26) · Pramāṇa