[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) › 1.32 # 梵網經古迹記 1.32 梵網經古迹記 1.32 - **Language:** Classical Chinese ### [1.32](https://indike.org/pramana/in.bauddha.taisho.1815.1.32) 述曰：第四、精進心。「苦四威儀一切時行」者，以精進行舉章門也。行住等位無時不策，故次明行相。「伏空假」者，伏初二性。空謂遍計，假謂依他。「會法性」者，會圓成實。伏初事相，會真理故。空智德聚名「無生山」。見有無者，有相名有，無相名無。如龍樹論：有為名有，無為名無。如有者，世俗似有。如無者，勝義似無。已上總觀一切法也。「大地青黃赤白一切入」者，十遍處也。包勝處解脫等，故言「乃至」。已上別觀共功德門也。「三寶智性」者，大乘功德門也。以具三寶攝一切法故。明境界已，次明功德。以一切信上昇進道，必三三昧空慧為門。無生者無相，相必生故。從勝義觀趣世俗，故言「起空入世諦法」。了真即俗，言「亦無二相」。第三、結。言「續空心通達進分善根」者，所有進道皆空為首，故言續前。空心通達而進善根，名進心也。 > The commentary states: The fourth is the mind of vigor. "Practicing suffering in the four postures at all times" adduces the section heading by means of the practice of vigor. In the stages of walking, standing, and so forth, there is no time when one is not urging oneself on, so next he clarifies the mental features of practice. "Subduing the empty and the provisional" means subduing the first two natures: "empty" refers to the conceptually imagined nature, and "provisional" refers to the other-dependent nature. "Uniting with the Dharma-nature" means uniting with the fully perfected nature. This is because it subdues the former phenomenal signs and unites with the true principle. The accumulation of virtues of the wisdom of emptiness is called the "mountain of non-arising." Seeing existence and non-existence: that which has signs is called existence, and that which is signless is called non-existence. As Nāgārjuna's treatise states: the conditioned is called existence, and the unconditioned is called non-existence. "As if existent" means seeming to exist conventionally. "As if non-existent" means seeming to be non-existent in the ultimate sense. The above is the general contemplation of all phenomena. "The totality of the great earth, blue, yellow, red, and white" refers to the ten totalities (kṛtsnāyatanas). It includes the spheres of mastery, liberations, and so forth, hence it says "up to." The above is the specific contemplation of the approach of shared virtues. The "wisdom-nature of the Three Jewels" is the approach of Mahāyāna virtues, because by possessing the Three Jewels it subsumes all phenomena. Having clarified the objective realms, next he clarifies the virtues. Rising and advancing on the path through all faith must take the wisdom of emptiness of the three samādhis as its gate. The non-arisen is the signless, because signs necessarily arise. Going from the contemplation of the ultimate truth toward the worldly conventional, it therefore says "arising from emptiness and entering the Dharma of worldly truth." Comprehending that the real is precisely the conventional, it says "also without two signs." Third is the conclusion. The words "continuing the mind of emptiness and penetrating the roots of goodness belonging to progress" mean that all paths of progress take emptiness as foremost, hence it says continuing the preceding. Penetrating with the mind of emptiness and advancing roots of goodness is called the mind of vigor. > — English (machine translation) (machine translation) - [Previous: 1.31](https://indike.org/pramana/in.bauddha.taisho.1815.1.31) - [Next: 1.33](https://indike.org/pramana/in.bauddha.taisho.1815.1.33) - [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.1.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1815.1.32](https://indike.org/pramana/in.bauddha.taisho.1815.1.32) · Pramāṇa