梵網經古迹記 1.7

1.7

言宗趣者，語之所表曰宗，宗之所歸曰趣。此經正以心行為宗，證覺利生以為其趣。言心行者略有二門：一、教正行門，二、誡惡行門。教正行者，即經初說三賢十聖內證之行。誡惡行者，即經後說十重、四十八輕戒行，經自廣說，如後應知。所歸趣者，亦有二門：一、如來性門，二、發趣相門。所趣、能趣，如次應知。如來性者，即真如性。如經：「寂滅者名為一心，一心者名如來藏。」謂眾生心似生無生之性寥為一心之海，似生之相流成六道之波。如《不增不減經》云：即此法身飄流生死，名為眾生；即此法身修行諸度，名為菩薩；即也法身住於彼岸，名為諸佛。此復云何？生死之夢唯有迷心，虛妄習氣擾濁心故，或似眼等，或似色等，猶如翳眼所見空華。天地山河雖無邊際，如夢所見莫據之方。色等境風之所擊動，藏識海中轉識浪起，涌於六處分別六塵。然色聲等唯如夢塵，除心行相都無所得。境既即心，心如境空也。迷故生死，悟故涅槃，是以空性名如來藏。第二、發趣門者，如是內有如來性故，聞諸有情同如來藏，妄念所飄苦輪無際，生死大海誓為舟檝，不畏其中所受大苦，發不可壞無礙意樂，謂大菩提若可得法，我亦丈夫。三大阿僧企耶雖絕，期之者要可出之；無上正等菩提雖遠，誓之者定有至也。蓋決無明之㲉，掌融法界之雄，親近善士，聽聞正法，智慧為母，方便為父，廣攝眾生為自眷屬，空寂為家，法喜為婦，慈心為女，至誠為男。雖在居家，不著三有；雖現受欲，常住梵行。遊於衢路，利物為心；欲成他義，能捨自命。詣講論處，導以大乘；入諸學堂，誘開童朦。風前交友，必簡其師；月下忘懷，影中味道。草繫之功，自有風雲交遊美色。亦知其空，大悲般若之所輔翼，乘不住道至心實際，但於諸心返照自性，明昧位立佛菩薩故。云何名為不住道耶？於空有邊不住慧也。謂顛倒緣有世間相，既顛倒有即離有無。如聖天言：「有非真有故，無亦非真無。」謂於妄識似有而現，即於證智似無所得。然於勝義非畢竟無，諸勝義無俗亦無故。既離有性般若證空，亦離無性大悲拔有。拔有之故不住涅槃，證空之故不住生死。不住二邊異凡二乘，異凡小故自發菩提。如《瑜伽》云：「於空性相有失壞者，便為失壞一切大乘。」是以菩薩行六度時，皆無所得以為方便，無所得者即不住道。若唯空有便可得無，而復空空故無所得，無所得故三輪清淨，是名究竟修菩薩行。

Regarding the central theme and purport: that which the words express is called the theme; that to which the theme returns is called the purport. This sūtra takes mental practice as its precise theme, and realising awakening and benefiting sentient beings as its purport. Regarding mental practice, there are briefly two gates: first, the gate of teaching correct practice; second, the gate of admonishing evil practice. Teaching correct practice refers to the inner realisation practices of the three classes of worthies and ten classes of sages spoken of at the beginning of the sūtra. Admonishing evil practice refers to the precept practices of the ten major and forty-eight minor [precepts] spoken of in the latter part of the sūtra. The sūtra itself explains these extensively, as should be understood later. That to which it returns also has two gates: first, the gate of the tathāgata-nature; second, the gate of the aspect of setting forth. That which is set forth towards and that which sets forth should be understood in sequence. The tathāgata-nature is the nature of suchness. As the sūtra says: "Serene extinction is named the One Mind; the One Mind is named the tathāgatagarbha." That is, the mind of sentient beings—its nature of seeming arising yet non-arising is profoundly the ocean of the One Mind; its aspect of seeming arising flows into the waves of the six destinies. As the Anūnatvāpūrṇatvanirdeśa says: "This very dharmakāya drifting in birth and death is named 'sentient beings'; this very dharmakāya cultivating the perfections is named 'bodhisattvas'; this very dharmakāya abiding on the other shore is named 'buddhas'." How is this so? The dream of birth and death is merely the deluded mind. Because false vasanās disturb and defile the mind, it appears either as eyes and so forth, or as forms and so forth, just like sky-flowers seen by an eye with cataracts. Though heaven, earth, mountains, and rivers are boundless, like what is seen in a dream they have no real location. Stirred by the wind of objects such as form, the waves of the pravṛttivijñānas rise in the ocean of the ālayavijñāna, surging into the six sense-bases and discriminating the six dusts. Yet form, sound, and so forth are merely like dream-dust; apart from the mental aspects of practice, nothing whatsoever can be attained. Since the object is identical with the mind, the mind is empty just like the object. Deluded, there is birth and death; awakened, there is nirvāṇa; therefore the empty nature is called the tathāgatagarbha. Second, the gate of setting forth: because one inwardly possesses the tathāgata-nature in this way, hearing that all sentient beings equally share the tathāgatagarbha yet are swept by false thoughts into the boundless wheel of suffering, one vows to become a boat and oar in the great ocean of birth and death; not fearing the great suffering undergone therein, one generates an indestructible, unobstructed aspiration, thinking: "If the great bodhi is a state that can be attained, I too am a hero! Though three great asaṃkhyeya kalpas are far beyond, those who resolve on it will surely be able to transcend them; though unexcelled, perfect, complete bodhi is distant, those who vow to reach it will certainly arrive." Truly breaking through the shell of ignorance, wielding the power that fuses the dharmadhātu, one draws near to good friends and listens to the correct Dharma; wisdom is one's mother, expedient means is one's father, broadly gathering sentient beings as one's own family, emptiness and quiescence as one's home, Dharma-joy as one's wife, a mind of kindness as one's daughter, and utmost sincerity as one's son. Though living at home, one does not cling to the three realms of existence; though outwardly enjoying desires, one constantly abides in pure conduct. Roaming upon the thoroughfares, benefiting living beings is one's mind; wishing to accomplish the aims of others, one can relinquish one's own life. Going to places of lecturing and debate, one guides them with the Mahāyāna; entering schoolrooms, one gently instructs and opens the minds of the young and naive. Making friends in the wind, one must select their teachers; forgetting worldly cares under the moon, one savours the Way amidst shadows. The merit of tethering the grass naturally has clouds and wind; associating with beautiful women, one also knows their emptiness. Aided and flanked by great compassion and prajñā, riding the unabiding path to arrive at the limit of reality of the mind, merely reflecting back upon the self-nature within all minds, because the stages of bright and dim establish buddhas and bodhisattvas. What is called the unabiding path? It is the wisdom that abides neither on the extreme of emptiness nor on that of existence. That is, conditioned by inverted views, there are worldly characteristics; since they exist through inverted views, they are free from existence and non-existence. As Āryadeva said: "Because existence is not true existence, non-existence is also not true non-existence." That is, appearing as if existent to deluded consciousness, to realising wisdom it is as if nothing can be attained. Yet in the ultimate truth it is not utterly non-existent, for if things were non-existent in the ultimate truth, they would also be non-existent conventionally. Since one is free from the nature of existence, prajñā realises emptiness; since one is also free from the nature of non-existence, great compassion uproots existence. Because one uproots existence, one does not abide in nirvāṇa; because one realises emptiness, one does not abide in birth and death. Abiding on neither extreme distinguishes one from ordinary beings and the two vehicles; distinguishing oneself from ordinary beings and the lesser vehicle, one naturally brings forth bodhi. As the Yogācārabhūmi says: "One who ruins the characteristic of emptiness ruins all of the Mahāyāna." Therefore, when bodhisattvas practice the six perfections, they all take non-apprehension as their expedient means; that which is non-apprehension is the unabiding path. If there were only emptiness of existence, non-existence could be apprehended; but since emptiness is also empty, nothing is apprehended. Because nothing is apprehended, the three wheels are pure; this is called the ultimate cultivation of bodhisattva practice.