[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) › 1.42 # 梵網經古迹記 1.42 梵網經古迹記 1.42 - **Language:** Classical Chinese ### [1.42](https://indike.org/pramana/in.bauddha.taisho.1815.1.42) 述曰：第九、喜心。「見他人得樂常生喜悅」者，舉章門也。「及一切」下，明行相也。「假」謂依他，「空」謂遍計，遍伏二相言及一切，二相不現名為「照寂」。不見初二性言「不入」，有為真如影現言「不無」，寂然內證樂中境智俱空，故言「大樂無合」。般若雖證空，大悲猶化物，攀緣有境，故言「有受而化、有法而見」也。「玄假法性」等者，見二諦性平等一觀心心中行也。「玄」者勝義，「假」者世俗，般若大悲而相融故。「多聞一切佛行功德」等者，多聞果德及因行德，普以無相隨喜之智，連生正念而專照也。既一無生佛即我故。以下結云，「樂心緣一切法」者，離嫉妬等喜悅緣故。 > The commentary states: Ninth is the Mind of Joy. "Seeing others obtain happiness, one always generates joy" introduces the chapter section. From "and all" downward, it clarifies the characteristics of practice. "Nominal" refers to the other-dependent nature; "empty" refers to the imagined nature. Universally subduing the two marks is called "and all"; the non-manifestation of the two marks is termed "illuminating quiescence." Not perceiving the first two natures is called "not entering"; the conditioned appearing as a reflection of True Suchness is called "not nonexistent." In the joy of serene inner realization, both object and cognition are empty; hence it is called "great bliss without conjunction." Although prajñā realizes emptiness, great compassion still transforms beings, taking conditioned realms as its cognitive object; hence it is said, "transforming with grasping, seeing with dharmas." "The profound, nominal nature of dharmas," and so forth, refers to the mind-to-mind practice of the single contemplation of the equality of the natures of the two truths. "Profound" is ultimate truth; "nominal" is conventional truth, because prajñā and great compassion interfuse. "Hearing much of all Buddhas' practices and merits," and so forth, refers to hearing much of fruitional virtues and causal practice-virtues, universally taking the wisdom of markless sympathetic joy to generate right mindfulness continuously and illuminate \[them\] with single-minded devotion. For since the unarisen is one, the Buddha is precisely oneself. The conclusion below states: "the mind of joy taking all dharmas as conditions" refers to the rejoicing conditions apart from jealousy and the like. > — English (machine translation) (machine translation) - [Previous: 1.41](https://indike.org/pramana/in.bauddha.taisho.1815.1.41) - [Next: 1.43](https://indike.org/pramana/in.bauddha.taisho.1815.1.43) - [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.1.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1815.1.42](https://indike.org/pramana/in.bauddha.taisho.1815.1.42) · Pramāṇa