梵網經古迹記 1.44

1.44

The commentary states: Tenth is the Peak Mind. "This person has supreme wisdom" introduces the chapter section. Next, explaining the meaning of the name: the preceding nine minds possess three meanings like a peak: First, eradicating obstacles is like a peak. "The wheel of self" refers to the afflictions of transmigration with grasping at self as the head, since sharp views, doubt regarding the body, and blunt afflictions such as anger are all eradicated and nonexistent, superior like a peak. Second, excellence of wisdom is like a peak, because the supreme wisdom is continuous like a peak. Third, excellence of the cognitive object is like a peak, because it pervades the dharmadhātu, cause and effect are interfused, and the single path of suchness is supremely like a peak. "Like a human's peak (head)" is an overall metaphor for the three above. Next, clarifying the differences in the characteristics of practice: "The view of self and the sixty-two views" distinguishes the two classes of views; hence it says "neither, nor." "The five aggregates" refers to the five skandhas. In the moment-by-moment arising and ceasing of the aggregates, one erroneously grasps that an atman's substance permanently transmigrates; one contemplates that the consciousness aggregate is empty, because one mostly conceptualizes the consciousness aggregate as the mark of a self. "Without feeling" means contemplating that the feeling aggregate is empty. "Having no volition that can be seized or bound" means contemplating that the remaining three aggregates are empty. "Volition" refers to the volition aggregate. "Nothing to be seized" is because the form aggregate is empty. "Nothing to be bound" is because the perception aggregate is empty, for false conception is the root of bondage. As a sutra says: "Consciousness is like an illusion... up to form is like a mass of foam." "Entering the direct path of inner emptiness" means entering the purely one-flavored path of the inner gate. The above clarifies prajñā; next is clarified great compassion. Moment by moment, with respect to sentient beings, one sees neither having conditions nor lacking conditions; constantly taking the samādhi of the peak and the concentration of quiescence as conditions through unconditioned great compassion, one also arouses preparatory effort on the path toward realization. At that time, even if there should arise views of an intrinsically real self and person, or the eight inversions of permanence, one takes the non-dual dharma gate as one's object. "View of an intrinsic reality" is grasping at dharmas. "View of a self and person" is grasping at sentient beings. Because of this, "not receiving the eight difficulties" refers to the three wretched paths and so forth. "Ultimately not receiving illusory fruits" is because the wholesome roots of the path factors do not generate the leading karma of birth and death; and because through great compassion of identical substance there is no transformation apart from oneself, it is said that in the four postures one only eradicates evil and produces good for sentient beings. "Entering the path" is a general phrase; the remaining three are specific phrases. One who fulfills the stages of the ten understandings is called an "upright person"; establishing the provisions of merit and wisdom is called "upright wisdom and upright practice," practice being merit. Below is the general conclusion. The statement, "Because the bodhisattva's thorough contemplation is present, they do not receive the fruits of the six paths and will certainly not regress from the Buddha-gotra," is because one turns away from transmigration and heads toward cessation. "Born lifetime after lifetime into the Buddha family": the Daśabhūmika-vibhāṣā states that True Suchness is the Buddha family; because the concordant understanding is accomplished, it is called entering. "The Chapter on the Ten Heavenly Lights" refers to the preceding chapter.