梵網經古迹記 1.34

1.34

The commentary states: The fifth is the mind of concentration. "Quiescent and signless" adduces the section heading, because it quells distraction and illumination is signless. Next, in the mental features of practice, the "samādhi of signless, immeasurable activities" is the concentration on the emptiness of living beings, because there are only activities and no real self. The "samādhi of signless, immeasurable mind" is the concentration on the emptiness of phenomena, because there are only consciousnesses and no real phenomena. Both tending toward true emptiness are collectively called signless. "The samādhis into which both ordinary persons and noble beings enter" refers to the eight dhyānas and concentrations, because these two classes of concentration have become fully ripened. The statement that "essential nature corresponds" to all practices means that through the power of concentration, all hindrances are extinguished. "Self, person, and receiver" refers to the grasping at a person. "All bonds" refers to the remaining afflictions. "Nature of views" provisionally adduces the grasping at phenomena to subsume the cognitive hindrances. These are all causes and conditions that hinder concentration. "Scattering wind that agitates the mind" means that any thoughts not brought forth leave the mind unquiescent, yet extinguishing the emptiness of emptiness as well as the eight inversions leaves no clinging. "Provisional calm wisdom-contemplation" means training in the concentration and wisdom that contemplate the provisional nature of sentient beings and phenomena; through this concentration and wisdom, the noble truth of suffering in all provisional convergences is subdued and extinguished, and the accumulation of the nature of offenses in the three realms that can be received is extinguished. The words "and producing all that is good" refer to the provisions for the path.