梵網經古迹記 1.62

1.62

The commentary states: In the ninth [mind], the mind of concentration, "again from the mind of concentration" introduces the chapter heading. Next, clarifying the characteristics of practice: from concentration one arouses wisdom, and from thought-moment to thought-moment there is tranquil illumination, because one is free from conceptual proliferation. "With respect to phenomena of one's belongings" refers to the eighteen dhātus that are imagined. In this text, one can say "phenomena of self and phenomena of belongings"; that is, the seven mental dhātus are called "phenomena of self," because one mostly imagines the aggregate of consciousness to be a self. The ten sense-faculties and sense-objects of form, the form included in the mental sphere, and so forth, are called "phenomena of belongings." Below, their essence is revealed as: "consciousness-dhātu and form-dhātu"; not clinging to these is called "immovable." "Ten factors of absorption" are: 1. vitarka (investigation), 2. vicāra (examination), 3. prīti (joy), 4. sukha (pleasure), 5. cittaikāgratā (one-pointedness of mind), 6. adhyātmasaṃprasāda (internal serenity), 7. upekṣā (equanimity), 8. smṛti (mindfulness), 9. saṃprajanya (correct awareness), 10. aduḥkhāsukhavedanā (sensation that is neither painful nor pleasant). With the wisdom of a single thought-moment one contemplates the two emptinesses simultaneously: that all selves and persons have neither combination nor dispersal is because one contemplates the emptiness of living beings; that internal and external present manifestations and seeds have neither combination nor dispersal is because one contemplates the emptiness of phenomena. "Living beings" refers to all active manifestations. Having no fixed nature is called "no combination"; appearing to exist through the coming together of conditions is called "no dispersal." Why is this? Because they are produced by the assembly of numerous conditions, and when seeking their real nature, it cannot be apprehended.