梵網經古迹記 1.84

1.84

述曰：第十、「不壞心」者，舉章門也。次明行相中堪入聖智，近於分別二障解脫，但得聖道方便正門，於此終心開四善根明得明增，故名「明菩提心」。伏忍之中極順空理。「八魔」者，一苦、二空、三無常、四無我、五生、六老、七病、八死，非此八種之所惑亂。傳說如此，應厭生死欣小涅槃，退菩提心立為魔也。明自分行已，次明勝分眾聖與力。言「諸佛勸發」者，佛見此人而發悟故。彼受加已入摩頂定，得三業加力。初身加力中自身放光入佛儀神者，傳說習佛威儀行也。次意加力與證地心相似無別，而非實證中觀智道，此真門也。又以定力世俗門中見無量土，後語加力現為說法。爾時頂善所依三昧登所取空，平等地中攝相歸識總持滿足。「心心行空」者，下忍之時印所取空，故言「空空慧中道」。「無相照」者，初空中忍順能取空，後空上忍印能取空，更無餘相言無相照。由此世第一法位中雙印二空，故言「一切相滅」。此無間定永無退還，言「金剛三昧門」。從此入聖於一身中修一切行，故言「入一切行門」，即入初地虛空平等地也。「佛華經」者，指餘經也。

The commentary says: In the tenth, "the indestructible mind" introduces the chapter section. Next, in clarifying the characteristic of practice, one is capable of entering noble wisdom, being close to liberation from the two obstacles of conceptualization; merely attaining the correct gate of the noble path's expedients, at this concluding mind one opens the four wholesome roots—attainment of clarity and increase of clarity—and thus it is called "the mind of clear bodhi." Within accommodating forbearance, it accords most completely with the principle of emptiness. The "eight māras" are: first, suffering; second, emptiness; third, impermanence; fourth, non-self; fifth, birth; sixth, old age; seventh, sickness; and eighth, death; one is not deluded or confused by these eight kinds. According to tradition, being weary of saṃsāra and yearning for lesser nirvāṇa, thereby retrogressing from the bodhicitta, is posited as a māra. Having clarified the practice of one's own portion, it next clarifies the empowerment bestowed by all the noble ones in the superior portion. As for "the Buddhas encouraging and inspiring," it is because the Buddhas see this person and awaken them. Having received their empowerment, one enters the samādhi of crowning the head and attains the empowerment of the three karmas. First, in the empowerment of the body, emitting light from one's own body and entering the Buddha's deportment and spirit, tradition says, means practicing the deportment and conduct of a Buddha. Next, the empowerment of the mind is similar and not distinct from the mind that realizes the bhūmis, yet it is not the actual path of contemplative wisdom of the middle [path]; this is the gate of reality. Furthermore, through the power of samādhi, one sees immeasurable lands within the worldly gate, and finally, through the empowerment of speech, they manifest to teach the Dharma for him. At that time, the samādhi upon which the apex of goodness relies ascends to the emptiness of the apprehended; within the stage of equality, signs are subsumed into consciousness, and dhāraṇī is fulfilled. "Mind after mind practicing emptiness" means that at the time of lower forbearance one confirms the emptiness of the apprehended; hence it says "the middle path of the wisdom of emptiness of emptiness." "Signless illumination" means that the initial emptiness during middle forbearance accords with the emptiness of the grasper, while the subsequent emptiness during upper forbearance confirms the emptiness of the grasper; with no further remaining signs, it is called signless illumination. Due to this, in the stage of supreme worldly dharmas one simultaneously confirms both kinds of emptiness; hence it says "all signs are extinguished." This uninterrupted concentration never retrogresses; it is called the "vajra-samādhi gate." From this, entering nobility, one cultivates all practices within a single body; hence it says "enters the gate of all practices," which is entering the initial bhūmi, the stage of space-like equality. The "Buddha Avataṃsaka Sūtra" points to another sūtra.