梵網經古迹記 1.26

1.26

The commentary states: In the second part, the answer, there are four sections, because the forty Dharma gates are explained in detail in order. The first also has ten; this is the first, the "mind of relinquishment," among the initiatory [stages]. The bodhisattva who made the request was empowered by the thousand Buddhas, so [the Buddha] now addresses them, saying, "Listen carefully, thousand Buddhas," knowing that the assembly of the thousand Buddhas has not yet understood. The text on the mind of relinquishment has three parts: the section heading, the mental features of practice, and the conclusion. The words "all relinquishment" adduce the section heading. Next, in the mental features of practice, the relinquishment of realms and so forth as entirely unconditioned and signless indicates being free from the three wheels at the time of relinquishing what is relinquished. "Unconditioned" means the emptiness of persons. "Signless" means the emptiness of phenomena. Next is the explanation of the three wheels. First is the emptiness of the giver: that is to say, the self, the person, the knower, and the seer are formed through the temporary convergence of the twelve links of dependent origination. That which can grasp them as a master is the self that acts. As for the seer, with respect to its object, the twelve links of dependent origination, there is neither coming together nor dispersing; because there is no self in the objective realm, it is said that there is "no coming together," yet because there is an apparent self, it is also said that there is "no dispersing." Next is the emptiness of the receiver: "without a receiver" means that because the aggregates, realms, and sense bases are a unitary composite sign of emptiness, they are without the characteristics of a self and what belongs to a self. Finally is the emptiness of the thing given: all phenomena are provisionally formed, whether internal bodies and the like, or external wealth and the like; all phenomena are empty, devoid of anything of one's own to be relinquished, and devoid of the other's receiving. Third is the conclusion, which states that at that time the contemplation is accomplished: just as the objective realm is a provisional convergence, the contemplating subject manifests before one.