梵網經古迹記 1.74

1.74

述曰：第五、直心中，「直」者，舉章門也。行無邪曲，故名「直心」。言「直照」者，釋直心名。次出境體，言取緣我境，入無生理之智，名直心也。由無明力所計神我二空中泯，雖其緣二空理之心，在無我有，在實我無，然不著有無，不失壞空理，空理名為佛道種子。如《瑜伽》云：真如所緣，緣種子故，不失壞空，名大乘故。相似無漏中道一味觀，而教化十方。「轉一切眾生」者，轉凡向聖也。轉眾生時，皆以薩婆若空直直性也。以趣菩提真空性故，二空正性名「直直性」。次總結，言直行於空，故三界縛而不受也。煩惱根本名為「主者」。

The commentary states: In the fifth [mind], the straightforward mind, "straightforward" introduces the chapter heading. Practice is free from crookedness, hence it is called the "straightforward mind." The phrase "straightforwardly illuminates" explains the name of the straightforward mind. Next, revealing the essence of the cognitive object, it says that taking the cognitive object of the self and entering the wisdom of the principle of non-production is called the straightforward mind. The spiritual self imagined through the power of ignorance is obliterated within the two emptinesses; although the mind that cognizes the principle of the two emptinesses exists in the absence of a self and is absent in a real self, it does not cling to existence or non-existence, and does not destroy the principle of emptiness; the principle of emptiness is called the seed of the Buddha path. As the *Yogācārabhūmi* states: because suchness is cognized, it conditions the seeds; not destroying emptiness is called the Great Vehicle. With a contemplation of the single flavor of the Middle Way resembling the outflow-free, one teaches and transforms the ten directions. "Transforming all living beings" means converting ordinary beings toward the noble. When transforming living beings, it is always done through the sarvajña-emptiness of the straightforward nature. Because it tends toward the true empty nature of bodhi, the correct nature of the two emptinesses is called the "straightforward nature." Next, concluding in general: it says that by walking straightforwardly in emptiness, one is not subject to the bonds of the three realms. The root of afflictions is called the "master."