梵網經古迹記 1.40

1.40

述曰：第八、護心之中「護三寶、護一切行功德」者，舉章門也，以護所依及自行故。次明行相，初護外道不令嬈正信者，護三寶也，以無相行伏倒心故。「滅我縛、見縛無生」等者，護自行也。伏煩惱障言「滅我縛」，伏所知障言「見縛無生」。以何行相如此護耶？謂護根本三寶，以無相行護。護自三空門，以心慧連慧連等也。二空相資，故言「慧連慧連」。如是相連入無生者，止道觀道則「明光」，明光以伏二障無罣礙故。如是護觀入於空境，俗假相別故言「分分」，似我似法妄識中似有故言「幻化」，幻化所起俗相性空，空智中似無故言「如無」。「如無」以下結云。緣合所起言「法體集」，還屬眾緣言「法體散」，無定自性言「不可護」。如所觀理，能觀亦爾。

The commentary states: Eighth, regarding the Mind of Protection, "protecting the Three Jewels and protecting all practices and merits" introduces the chapter section, because it protects that which is relied upon as well as one's own practice. Next, to clarify the characteristics of the practice: first, protecting against non-Buddhists so that they do not harass right faith is protecting the Three Jewels, because one subdues perverse minds through markless practice. "Eradicating the bonds of self and the unarisen bonds of views," and so forth, is protecting one's own practice. Subduing the affliction obstacle is called "eradicating the bonds of self"; subduing the cognitive obstacle is called "the unarisen bonds of views." By what practice-characteristics does one protect in this manner? Protecting the fundamental Three Jewels is done through markless practice. Protecting one's own three gates of emptiness is done through the continuity of mind and wisdom, the continuity of wisdom, and so forth. The two types of emptiness support each other; hence it says "wisdom continuous, wisdom continuous." Entering the unarisen through such continuity, the path of cessation and the path of contemplation are "bright light," bright light because they subdue the two obstacles without hindrance. As such protective contemplation enters into the realm of emptiness, conventional, nominal marks are distinguished; hence it says "part by part." Seeming to be self and seeming to be dharmas, they seem to exist within the deluded consciousness; hence it says "illusory transformations." The conventional marks produced by illusory transformations are empty by nature; within the wisdom of emptiness they seem not to exist, so it says "as if nonexistent." From "as if nonexistent" downward, the conclusion states: arising from the concurrence of conditions is called "the collection of the substance of dharmas"; returning and belonging to multiple conditions is called "the dispersal of the substance of dharmas"; having no fixed intrinsic nature is called "unprotectable." Just as with the principle that is contemplated, the contemplating [consciousness] is also thus.