梵網經古迹記 1.66

1.66

述曰：第三、十金剛也。初發心趣，次長養已，今不可壞，喻金剛故。此初心中「信」者，舉章門也。「諸見名著」者，訓釋見義，以執著故。「結有造業」者，招苦造集故，於此必不受，方入空無為。言「三相無」者，總標三相寂滅。「無無生」下，別破三相，謂生、住、滅。有能所相，今雙空故，重言「無無」。遣能所生，言「無無生」。此文可言無無生故，無生之住。無生住故，住所住無。住住無故，滅滅亦無。言「有一切法空」者，存法無我真如也，遮減過故。言「盡滅異空」者，二諦智泯，故言盡滅。猶有分見，亦言異空。「色空」者，色陰空也。「細心心空」者，四陰空也。三世心空，故二諦信寂滅無體性，和合還屬眾緣，無一定性故。所屬緣亦空，故言「亦無依」。次總結。言「然主者我人名用」者，舉實我體名字功能也。「三界假我我」者，人法二假我也。「無得集相」者，實我假我無可得一聚集相故。既人法空，「名無相信」。

The commentary states: Third is the ten vajras. First was the aspiration toward bodhi, next was nourishment, and now they are indestructible, being compared to a vajra. Within this first mind, "faith" introduces the chapter heading. "All views are called attachments" explains the meaning of "view," which is due to clinging. "Fetters of existence producing karma" means they incur suffering and create accumulation; herein one must definitely not receive them, only then entering emptiness and the unconditioned. "Lacking three characteristics" marks in general the tranquil cessation of the three characteristics. From "no non-arising" below, it individually refutes the three characteristics, namely arising, abiding, and cessation. There are characteristics of that which produces and that which is produced; now, because both are empty, it repeats "no no-". Dispelling that which produces and that which is produced, it says "no non-arising." In this text, one can say: because there is no non-arising, there is no abiding of arising. Because there is no abiding of arising, abiding and that which abides are non-existent. Because abiding and that which abides are non-existent, cessation and that which ceases are also non-existent. The phrase "there is the emptiness of all phenomena" preserves the suchness of the selflessness of phenomena to ward off the fault of underestimation. "Exhausted and ceased in distinct emptiness" means because wisdom of the two truths is obliterated, it says "exhausted and ceased." Since there is still partial seeing, it is also called "distinct emptiness." "Emptiness of form" means the aggregate of form is empty. "Emptiness of the subtle mind and thoughts" means the four [mental] aggregates are empty. The mind across the three times is empty; hence, faith in the two truths is tranquil and lacks essential nature, for in coming together it still belongs to numerous conditions and has no fixed nature. The conditions to which it belongs are also empty, hence it says "also without reliance." Next, concluding in general: "Yet the master, self, and person have nominal functions" refers to the substance, name, and function of a real self. "The provisional self and selves of the three realms" are the two provisional selves of person and phenomena. "Lacking an apprehended characteristic of aggregation" means that in the real self and the provisional self, no single aggregated characteristic can be apprehended. Since person and phenomena are both empty, it is "called faith in the signless."