梵網經古迹記 1.44

1.44

述曰：第十、頂心。「是人最上智」者，舉章門也。次釋名義。前九心上三義如頂：一、滅障如頂。言「我輪」者，執我為首輪迴煩惱，利見疑身及以鈍品瞋等煩惱皆滅無故，勝如頂也。二、智勝如頂，最上智連如頂故。三、境勝如頂，周遍法界因果圓融，如如一道最如頂故。「如人頂」者，總喻上三也。次明行相不同。「身見六十二見」，簡二類見，故言「非非」。「五眾」即五蘊也。於蘊剎那剎那生滅，謬執神我體常流轉，觀識蘊空也，多計識蘊為我相故。「無受」者，觀受蘊空。「無行可捉縛」者，觀餘三蘊空也。行即行蘊。「無可捉」者，色蘊空故。「無可縛」者，想蘊空故，妄想縛本故。如契經云：識如幻化乃至色如聚沫。言「入內空直道」者，即入內門純一味道。上明般若，次明大悲。剎那剎那於諸眾生不見有緣、不見非緣，恒以無緣大悲攀緣住頂三昧寂滅定，亦發加行於趣證道。爾時設有性實我人常見八倒生者，則緣不二法門。「性實見」者，法執也。「我人見」者，生執也。由此「不受八難」者，三途等也。「幻化果畢竟不受」者，道分善根不造生死引業故，同體大悲離我無化故，言唯一眾生四威儀中滅惡生善。言「入道」者，總句，餘三別句。滿十解位名為「正人」，立福智資糧名「正智正行」，行即福也。下總結。言「菩薩達觀現前故不受六道果，必不退於佛種姓中」也，以背流轉向還滅故。「生生入佛家」者，《十住毘婆沙》云以真如為佛家，相應解成故言入也。「十天光品」者，指上品也。

The commentary states: Tenth is the Peak Mind. "This person has supreme wisdom" introduces the chapter section. Next, explaining the meaning of the name: the preceding nine minds possess three meanings like a peak: First, eradicating obstacles is like a peak. "The wheel of self" refers to the afflictions of transmigration with grasping at self as the head, since sharp views, doubt regarding the body, and blunt afflictions such as anger are all eradicated and nonexistent, superior like a peak. Second, excellence of wisdom is like a peak, because the supreme wisdom is continuous like a peak. Third, excellence of the cognitive object is like a peak, because it pervades the dharmadhātu, cause and effect are interfused, and the single path of suchness is supremely like a peak. "Like a human's peak (head)" is an overall metaphor for the three above. Next, clarifying the differences in the characteristics of practice: "The view of self and the sixty-two views" distinguishes the two classes of views; hence it says "neither, nor." "The five aggregates" refers to the five skandhas. In the moment-by-moment arising and ceasing of the aggregates, one erroneously grasps that an atman's substance permanently transmigrates; one contemplates that the consciousness aggregate is empty, because one mostly conceptualizes the consciousness aggregate as the mark of a self. "Without feeling" means contemplating that the feeling aggregate is empty. "Having no volition that can be seized or bound" means contemplating that the remaining three aggregates are empty. "Volition" refers to the volition aggregate. "Nothing to be seized" is because the form aggregate is empty. "Nothing to be bound" is because the perception aggregate is empty, for false conception is the root of bondage. As a sutra says: "Consciousness is like an illusion... up to form is like a mass of foam." "Entering the direct path of inner emptiness" means entering the purely one-flavored path of the inner gate. The above clarifies prajñā; next is clarified great compassion. Moment by moment, with respect to sentient beings, one sees neither having conditions nor lacking conditions; constantly taking the samādhi of the peak and the concentration of quiescence as conditions through unconditioned great compassion, one also arouses preparatory effort on the path toward realization. At that time, even if there should arise views of an intrinsically real self and person, or the eight inversions of permanence, one takes the non-dual dharma gate as one's object. "View of an intrinsic reality" is grasping at dharmas. "View of a self and person" is grasping at sentient beings. Because of this, "not receiving the eight difficulties" refers to the three wretched paths and so forth. "Ultimately not receiving illusory fruits" is because the wholesome roots of the path factors do not generate the leading karma of birth and death; and because through great compassion of identical substance there is no transformation apart from oneself, it is said that in the four postures one only eradicates evil and produces good for sentient beings. "Entering the path" is a general phrase; the remaining three are specific phrases. One who fulfills the stages of the ten understandings is called an "upright person"; establishing the provisions of merit and wisdom is called "upright wisdom and upright practice," practice being merit. Below is the general conclusion. The statement, "Because the bodhisattva's thorough contemplation is present, they do not receive the fruits of the six paths and will certainly not regress from the Buddha-gotra," is because one turns away from transmigration and heads toward cessation. "Born lifetime after lifetime into the Buddha family": the Daśabhūmika-vibhāṣā states that True Suchness is the Buddha family; because the concordant understanding is accomplished, it is called entering. "The Chapter on the Ten Heavenly Lights" refers to the preceding chapter.