梵網經古迹記 1.68

1.68

述曰：第二、念心中，「作念」者，舉章門也。「六念中常覺」者，念佛也，乃至攝法僧戒三也。言「常施」者，念施也，觀彼實性皆言常也。「第一義諦」者，念天也，佛常涅槃果第一義天故。言「空無著無解」等者，觀所念境空無可縛著，況有解脫耶？既空三相之所不動，「不到去來」以迹絕故。然於作者一合真相，還歸本際入法界智，運運增明言「慧慧相乘」，運運會空言「乘乘寂滅」，念念泯相言「炎炎無常」。上古傳說，慧慧住相名「光光」，即彼滅相名「無無」，後後生相名「生生」。相雖遷流然性不起，熏修力故「轉易空道」，變捨前劣轉得後勝，運運增長本有劣無故言「變變」，本無勝有故言「轉化」，展轉勝生言「化化轉轉」。如是後轉前變之時，如稱兩頭同時住也。「炎炎一相」者，念念雖別而恒一相，所謂無相。「生滅一時」者，生滅雖異融於一念，次例生滅。三世亦如是，「已變」者過去，「未變」者未來，「變」者正變即現在也，三世同時故言「變化」。亦得「一受」，受謂容受，一念融故。

The commentary states: In the second [mind], the mind of mindfulness, "producing mindfulness" introduces the chapter heading. "Constantly awakening within the six recollections" refers to mindfulness of the Buddha, and up to subsuming the three: the Dharma, the Saṃgha, and the precepts. "Constantly giving" refers to mindfulness of giving; contemplating their real nature, they are all called constant. "The supreme truth" refers to mindfulness of the devas, because the Buddha's constant nirvāṇa fruit is the supreme deva. The phrase "empty, without attachment and without liberation," and so forth, means that contemplating the cognitive object of mindfulness as empty, there is nothing that can bind or attach, so how could there be liberation? Since it is empty and unmoved by the three characteristics, "it does not arrive, go, or come," because traces are cut off. However, with respect to the unified true characteristic of the agent, one returns to the original limit and enters the wisdom of the dharmadhātu; increasing in clarity at each turn, it is said that "wisdom and wisdom ride upon one another"; meeting emptiness at each turn, it is said that "vehicle upon vehicle is tranquil and extinct"; obliterating characteristics at each thought-moment, it is said that "flame upon flame is impermanent." An ancient oral tradition says that the abiding characteristic of wisdom upon wisdom is called "light after light," the ceasing characteristic thereof is called "no non-existence," and the subsequent arising characteristics are called "arising after arising." Although the characteristics transmigrate, the nature does not arise; through the power of perfuming cultivation, one "transforms and changes in the path of emptiness," discarding the former inferior and acquiring the subsequent superior, increasing and growing at each turn; because the originally existent inferior ceases, it is said to "change and change"; because the originally non-existent superior exists, it is said to "transform and turn"; with successive superior arisings, it is said to "transform and transform, turn and turn." In this way, when the subsequent turns and the former changes, it is like the two ends of a scale remaining level simultaneously. "A single characteristic of flame upon flame" means that although thought-moments are distinct, they are constantly of one characteristic, namely the signless. "Arising and cessation at one time" means that although arising and cessation are different, they blend in a single thought-moment. Next, the three times are analogized to arising and cessation, and "are also like this": "already changed" refers to the past, "not yet changed" refers to the future, and "changing" is the very changing, which is the present; because the three times are simultaneous, it is said to be "changing and transforming." One also obtains "one reception": "reception" means containing, because a single thought-moment blends them.