[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) › 1.38 # 梵網經古迹記 1.38 梵網經古迹記 1.38 - **Language:** Classical Chinese ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1815.1.38) 述曰：第七、願心。「願願大求一切求」者，舉章門也。雙求二利，故言「願願」。求斷名「大求」，求智名「一切求」。明行相中以求遠果修行因故，願心連也，必由願心連相續故。「百劫得佛」即滅罪也。「百」謂多義，罪即生死災患聚故。專注連求法空一相，故言「求求至心於無生空一」。「一」者一相，所謂無相。乘願增觀而入定照，則無量見縛以求願心，故得解脫。其能證行以求心成，由此菩提無量功德以願為本。既成佛已，圓證法界離有無邊，言「觀一諦中道」也。萬德相融，能照智分、所照法界雖無差別，非如二乘灰身滅智，亦言非沒。親圓證已，於後得智起無量用，言「生見見」。然不謂言我有所作，言「非解慧」。結文可解。 > The commentary states: Seventh is the Mind of Vow. "Vow upon vow, greatly seeking and seeking everything" introduces the chapter section. It says "vow upon vow" because one equally seeks the two benefits \[of self and other\]. Seeking cessation is termed "greatly seeking"; seeking wisdom is termed "seeking everything." In explaining the characteristics of its practice, because one cultivates causal actions for the sake of seeking the distant fruition, the mind of vow is continuous, necessarily proceeding through the uninterrupted succession of the mind of vow. "Attaining Buddhahood in a hundred kalpas" means the eradication of sins. "A hundred" has the meaning of multiplicity, for sins are an accumulation of the disasters and afflictions of birth and death. Focusing and continuously seeking the single mark of the emptiness of dharmas is expressed as: "Seeking and seeking with the utmost mind in the unarisen emptiness, which is one." "One" refers to the single mark, that is, marklessness. Mounting upon vows to enhance contemplation and entering into the illumination of concentration, then through the mind of aspiration and vow one is liberated from the immeasurable bonds of views. The practice capable of realization is accomplished through the seeking mind; hence, the immeasurable merits of this bodhi take vow as their root. Once Buddhahood is attained, one perfectly realizes the dharmadhātu apart from the extremes of existence and nonexistence, which is called "contemplating the Middle Way of the One Truth." The ten thousand virtues interfuse; although there is no distinction between the cognitive portion of the illuminating wisdom and the illuminated dharmadhātu, it is not like the two vehicles' reducing the body to ashes and annihilating cognition—it is also said to be non-submerged. Having personally and perfectly realized it, one gives rise to immeasurable functions from the subsequently attained wisdom, which is called "generating the seeing of seeing." Yet one does not claim that "I have produced something," which is called "not an understanding wisdom." The concluding text is easily understood. > — English (machine translation) (machine translation) - [Previous: 1.37](https://indike.org/pramana/in.bauddha.taisho.1815.1.37) - [Next: 1.39](https://indike.org/pramana/in.bauddha.taisho.1815.1.39) - [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.1.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1815.1.38](https://indike.org/pramana/in.bauddha.taisho.1815.1.38) · Pramāṇa