梵網經古迹記 1.94

1.94

述曰：第二、化導諸有心者，見是三苦起八苦等之因緣故。此地菩薩入教化道三昧，說諸過患令生厭背，於中入定意業自在，現身六道身業自在，十辯說法語業自在。十者傳說：一、自相，說事相故；二、同相，說理相故；三、行相；四、說相；五、智相；六、無我慢相；七、大小乘相；八、菩薩地相；九、如來地相；十、作住持相，即古今恒爾相也。（如《十地論》。）「苦識」者，苦體也，於此且說四諦門故。「苦緣」者，所依也，依自心王及根起故。「刀杖緣具」者，外觸境也。「苦識行身瘡腫發壞」者，內觸境也。以覺苦識所行執受內身觸故，刀等破身故具二觸，瘡等自生故言「不具」。具所依緣生了別故，名為「生識」。「識作」思也，「識受」受也，「觸識」觸也，如是一聚合名「苦識」。以隨顯勝，且舉三心所。然此苦諦差別有三：一者苦，苦依根境，故言「行二緣」。由此念念緣身瘡等，故言「心心緣色」。此心觸對觸惱之境，領受煩毒為苦苦也。二者行苦，二苦本故。處中說言「心緣識」者，名之差別，初在根發多分率爾，覺所緣境名行苦覺，思受及觸纔覺境觸，未受毒時捨受現前，名為「行苦」。三者壞苦，境切生苦如𣃆石火，謂由緣逼𣃆行苦石，出壞等苦燒身心也。此有二種，剎那生滅即細壞苦，若一期身散壞轉變如幻化，識於中了，故言「識入壞緣」也。妻子珍等存名「緣集」，彼後敗壞名為「緣散」。爾時心苦轉增心惱，雖現受念後散壞緣，戀著前存念念不捨，是為「壞苦」。總結上云「三界一切苦諦」也。次明集諦，謂觀無明引集無量善惡之心，作一切業習氣相續，煩惱習因諸業集因，名為「集諦」。次明道諦，「正見」因也，「解脫」果也，「空空智道」體也。謂二空智，以世間正見為因，出世解脫為果。群聖之迹名道，見修等別名心，心總結名以「智道道諦」。次明滅諦，盡有苦果，盡有集因，離障清淨一味所照體性，以聖妙智擇力寂滅一諦也。「慧品具足」已下，總結。初慧善根，起空者俗智，入觀者真智。

The commentary states: Second is converting and guiding those who possess minds, because seeing these three sufferings is the cause and condition for the arising of the eight sufferings and so forth. A bodhisattva of this ground enters the samādhi of the path of teaching and transformation, explaining the various faults and perils so as to cause [sentient beings] to generate revulsion and turning away; within it, through entering absorption, mental action is mastered; manifesting bodies in the six destinies, bodily action is mastered; through the ten eloquences explaining the Dharma, verbal action is mastered. Tradition says that the ten are: (1) individual characteristic, because it speaks of the characteristics of phenomenal events; (2) common characteristic, because it speaks of the characteristics of principle; (3) mode of practice; (4) mode of exposition; (5) mode of wisdom; (6) mode of freedom from self-conceit; (7) mode of the Great and Small Vehicles; (8) mode of the bodhisattva grounds; (9) mode of the Tathāgata ground; and (10) mode of sustaining, which is the mode of being eternally so from ancient times to the present. (As in the Daśabhūmikā-śāstra.)

"Suffering consciousness" is the substance of suffering, because here the gate of the four truths is briefly explained. "Condition of suffering" is that upon which it relies, because it arises relying on one's own mind-king and the faculties. "Complete with conditions of knives and staves" refers to the externally contacted objects. "Suffering consciousness circulating through the body when sores and swellings burst and decay" refers to the internally contacted objects. Because it feels the internal bodily touch appropriated and circulated by the suffering consciousness: since knives and such break the body, it is complete with two kinds of touch; since sores and such arise of themselves, it says "incomplete." Because cognition arises with its supporting basis and conditions complete, it is called "generating consciousness."

"Consciousness acting" is intention (cetanā); "consciousness experiencing" is feeling (vedanā); "contact consciousness" is contact (sparśa); such an aggregate is collectively called "suffering consciousness." Because it follows what is prominently evident, it briefly mentions three mental factors. However, this truth of suffering has three distinctions: First is suffering, for suffering relies on faculties and objects, hence it says "circulating through two conditions." Because of this, it attends moment by moment to the bodily sores and so forth; hence it says "mind by mind attending to form." This mind, coming into contact with an annoying and distressful object, receives vexing poison; this is the suffering of suffering. Second is the suffering of conditioning, because it is the root of the other two sufferings. In the middle it says "mind conditioning consciousness," which is a difference of terminology; when initially arising at the faculties, it is mostly instantaneous: the awareness of the conditioned object is called the awareness of the suffering of conditioning; when intention, feeling, and contact merely perceive the contact with the object, before the poison is received, neutral feeling is present before one; this is called "the suffering of conditioning." Third is the suffering of change: when the object is acutely distressful, it generates suffering like fire struck from a flint; that is to say, through the pressure of conditions, striking the flint of the suffering of conditioning, the suffering of destruction and so forth is produced, burning body and mind. This has two kinds: moment-by-moment arising and ceasing is the subtle suffering of change; when the body of a single lifetime breaks up and transforms like an illusion, and consciousness comprehends within it, it therefore says "consciousness enters the condition of change." When wife, children, and precious goods are present, it is called "aggregation of conditions"; when they are subsequently ruined, it is called "dispersal of conditions." At that time the mental suffering increases its vexation even more; though presently experiencing the thought of the subsequent condition of dispersal and destruction, it clings with longing to what was previously present, never letting go moment by moment: this is the "suffering of change." It summarizes the above as "all truths of suffering in the three realms."

Next, explaining the truth of origination: that is, contemplating that ignorance leads to and aggregates countless wholesome and unwholesome minds, creating all karmas whose latent impressions continue; the causes of the habituation of defilements and the causes of the accumulation of all karmas are called the "truth of origination."

Next, explaining the truth of the path: "right view" is the cause; "liberation" is the fruit; "the path of wisdom of twofold emptiness" is the substance. That is, the wisdom of twofold emptiness has mundane right view as its cause and supramundane liberation as its fruit. The traces of the multitude of sages are called the path; the distinctions such as seeing and cultivation are called the mind; the minds are collectively designated as the "path-wisdom truth of the path."

Next, explaining the truth of cessation: exhausting all suffering fruits, exhausting all causes of origination; the essence illumined by the pure single taste free from hindrances, which is the singular truth of cessation through the power of discernment of noble and wondrous wisdom. From "fully endowed with the category of wisdom" onward, it summarizes: the initial wholesome root of wisdom, where what arises from emptiness is conventional wisdom, and what enters contemplation is true wisdom.