梵網經述記卷第一 1.34

1.34

經。汝等一切至亦誦　釋曰。第二勸他誦。初發心者。謂十信也。十發趣者。謂十解位決定發趣畢竟不退。名為發趣。如上經說。諸佛當知堅信忍中十發趣心向果。一捨心。二戒心。三忍心。四進心。五定心。六惠心。七願心。八護心。九喜心。十頂心。十長養者。謂十行位修習法空。長養善品。如上經說。諸佛當知。從此十發趣入堅諸忍中十長養心向果。一慈心。二悲心。三喜心。四捨心。五施心。六好語心。七益心。八同心。九定心。十惠心。十金剛心者。謂在十迴向。如上經說。從十長養心入堅修忍中十金剛心向果。一信心。二念心。三深心。四達心。五直心。六不退心。七大乘心。八無相心。九惠心。十不壞心。諸佛當知。從是十金剛心入堅聖忍中十地向果。一體性平等地。二體性善惠地。三體性光明地。四體性爾焰地。五體性惠照地。六體性華光地。七體性滿足地。八體性佛吼地。九體性花嚴地。十體性入佛境界地。第一十發趣中捨心者。一切捨國土城邑田宅金銀明珠男女己身有為諸物。一切皆捨無為無相我人知見假會合成。乃至廣說。戒心者。若佛子戒非非戒無受者十善戒無師說法欺盜。乃至邪見無集者慈良正直正實正見捨喜等。是十戒體性制心八倒。一切性離一道清淨。忍心者若佛子無相惠體性。一切虛空忍一切處。忍名無生行忍。一切處得名如苦忍。乃至廣說。進心者。若佛子。若四威儀。一切時行伏空假會法性。定心者。若佛子。寂滅無相行無量心三昧。凡夫聖人無不入三昧。體性相應。一切以定力故。我人作者受者一切轉見性。是障因緣散風動心靜惠觀一切假合名。乃至廣說。惠心者。若佛子。空惠非無緣知體名心分別一切法假名。乃至以惠為首。修不可說觀惠入中道一諦。願心者。若佛子願大求一切求。大求者謂求無上正等大菩提。一切求者謂求一切行。護心者。若佛子染三寶染一切行功德使外道八倒惡見不嬈正信滅我縛見縛等。喜心者。若佛子見他得樂常生喜悅。頂心者。若佛子是人最上智滅我見輪。此中最上智者。謂無我智滅我見故。一切諸見皆隨寂滅。第二十長養以慈心者。若佛子常行慈心生樂因已。於無我智樂相應觀。入諸受相行識色等大法中無生無住。乃至廣說。此中慈者於無樂有情欲與樂故。樂相應心作意思惟。悲心者。若佛子以悲空無相悲解行道自滅一切苦。於一切眾生無量苦中生智等。此中悲者拔眾生苦。由無緣大悲普於一切怨親及中庸境。修平等心度彼諸苦。喜心者。若佛子悅喜無生心時種性體相道智空空喜心不著我所。喜一切眾生起空入道捨惡知識求善知識。示我好道。使諸眾生入佛法家中。當起歡喜入法位中。捨心者。當生捨心。無造無相空法中。如靈空於善惡有見無見罪福二中平等。一照非人非我所心而自他體性不得為大捨。乃至自身血害手足一切捨而無生心。當修其捨施心者。能以施心財施法施教導一切眾生。內身外身國城男女田宅皆如如相。如語心者。謂入體性愛語三昧第一義諦法語實語皆煩一語調和一切眾生發起善根。利益心者。謂觀行七財前人得利故。益受身命而入利益三昧現一切身口語。同心者。謂法以道性喜劫同空無生法中。以無我智同生無二。而現無量隨類形身入諸六道一切事同。定心者。謂心靜緣於我所法心動轉逆順出入故當入百三昧。惠心者。謂觀邪見結患等轉無決定體性順忍空同故。乃至是心入空空道發無生心。第三十金剛心。信心者。謂一切行以信為首。眾德根本。不起外道邪見之心。結有造業。不受入心。心空故信信寂滅名無相信。念心者。謂當六念。當念佛法僧戒天施第一義諦空無著無解。迴向入法界智惠。深心者謂第一義。於實法空智照有實諦。因緣中道名為實諦。假名諸法我人主者名為世諦。於此二中深深入空。深深解脫。一達心者。謂順忍一切實性無縛無解一切空。空名為通達一切法空。直心者直照取緣神我入無生智。教化一切眾生。轉一切眾生皆薩婆若空直真性直行（直者正也）。不退心者。不入一切凡夫地。不起新長養諸見。亦復不起習因相似我人入三界業。獨大乘心者。解脫一空故。一切行心名一乘任用戴用。度三界河。趣入佛海。無想者。妄想解脫照般若波羅蜜無二。一切結業三世法如如。乃至皆同無生空故無相心。如如惠者。謂無量法界無集無受生生生煩惱。而不轉一切法門一切賢所行道一切聖所觀法所有亦如是。一切佛教化方便法義皆集在心中。不壞心者。入聖地智近解脫得道正門明菩提心伏忍順空八魔不壞眾聖摩頂。諸佛勸發入摩頂三昧。放身光照十方佛土入佛儀神出沒自在。第四十地。體性平等地者。謂真法化一切行花光滿足四天果住佛淨土。無量大願辨才無畏生佛家坐佛性地。一切障礙凡夫因果畢竟不受大樂歡喜。從一佛土入無量佛土。從一劫入無量劫。乃至廣說。體性善惠地者。謂清淨明達一切善根。所謂慈捨惡觀四諦法度眾生苦。體性光明地者。謂以三昧解了智知三世一切法門。所謂十二分教。總持辨才心心行空乃至廣說。體性爾炎地者。謂爾炎真俗不斷不常修習覺品。入善權方便化一切眾生。使見佛體性常樂我淨。體性惠照地者。謂此地中有十力品起一切功德行。體性花光者。地如上經說。能於一切世界中十神通明智品。以示一切眾生種種變化天眼明智知三世國土中微塵等一切色分分成六道。以天耳智知十方眾生苦樂音聲。以天身智知一切色非色非男非女形。於一念中遍十方三世國土劫量微塵身。以天他心智知十方三世眾生所行。以天人智知十方三世一切眾生宿世事。以解脫智知十方三世眾生解脫。斷除一切煩惱若多若少。以天定心智知十方三世國土中眾生心定不定。以天覺智知一切眾生已成佛未成佛。知十方佛心中所為說法。以天念智知百劫千劫中一切眾生受命久近。以天願智知一切眾生賢聖十地。三十心中一一行願體性滿足地。謂十八聖人智品下地所不共。謂十八不共法智分。體性佛吼地者。謂入法王位三昧。其智知佛佛吼三昧故。大明定行常現在。可以法藥施一切眾生。為大法師破壞四魔。法身化化入佛境界。體性花嚴地者。如經言。以佛威儀如來三昧自在王定出入無時於十方世界中百億四天下一時成佛轉法輪。體性入佛界地者。謂其大惠空空復空。如虛空平等智法同法性故名如來。爾時生寶蓮花上。一切與受記。歡喜法身手摩其頂。同見同學菩薩異口同音讚歎無二。

Sūtra: 'All of you [...] should also recite [them].' / Commentary: Second is exhorting others to recite them. Those who 'initially arouse the thought [of awakening]' refer to the ten faiths. The 'ten departures' refer to the stages of the ten understandings, decisively departing and ultimately never regressing, hence termed 'departures'. As the above scripture explains: 'All Buddhas should know that within the endurance of firm faith, there are ten minds of departure directed toward the fruit: first, the mind of renunciation; second, the mind of discipline; third, the mind of endurance; fourth, the mind of vigor; fifth, the mind of concentration; sixth, the mind of wisdom; seventh, the mind of vows; eighth, the mind of protection; ninth, the mind of joy; tenth, the apex mind.' / The 'ten nourishments' refer to the stages of the ten practices, cultivating and training in the emptiness of phenomena and nourishing the good categories. As the above scripture explains: 'All Buddhas should know: from these ten departures, entering into the endurances of firm resolve, there are ten minds of nourishment directed toward the fruit: first, the mind of loving-kindness; second, the mind of compassion; third, the mind of sympathetic joy; fourth, the mind of equanimity; fifth, the mind of giving; sixth, the mind of pleasant speech; seventh, the mind of benefit; eighth, the mind of common purpose; ninth, the mind of concentration; tenth, the mind of wisdom.' / The 'ten adamantine minds' refer to being in the ten dedications. As the above scripture explains: 'From the ten minds of nourishment, entering into the endurance of firm cultivation, there are ten adamantine minds directed toward the fruit: first, the mind of faith; second, the mind of mindfulness; third, the mind of deep resolve; fourth, the mind of penetration; fifth, the mind of straight-forwardness; sixth, the mind of non-regression; seventh, the mind of the Great Vehicle; eighth, the mind of signlessness; ninth, the mind of wisdom; tenth, the mind of indestructibility.' / 'All Buddhas should know: from these ten adamantine minds, entering into the endurance of firm holiness, there are the ten grounds directed toward the fruit: first, the ground of equal essential nature; second, the ground of good wisdom of essential nature; third, the ground of radiant illumination of essential nature; fourth, the ground of jñeya of essential nature; fifth, the ground of wisdom's illumination of essential nature; sixth, the ground of flower-like radiance of essential nature; seventh, the ground of fulfillment of essential nature; eighth, the ground of the Buddha's roar of essential nature; ninth, the ground of flower adornment of essential nature; tenth, the ground of entering the Buddha's realm of essential nature.' / In the first, the ten departures, the 'mind of renunciation' means entirely renouncing kingdoms, cities, towns, fields, houses, gold, silver, bright pearls, boys, girls, one's own body, and conditioned things—renouncing them all as unconditioned and signless, where self, person, knower, and viewer are mere composite conventional designations, and so on at length. / The 'mind of discipline' means that if a Buddha-child sees that discipline is not non-discipline, that there is no recipient, that the discipline of the ten virtues involves no teacher expounding the Dharma, deceiving or stealing, up to seeing no aggregator of wrong views, but being compassionate, good, upright, honest, holding right views, equanimity, joy, and so on—the essential nature of these ten disciplines restrains the mind from the eight inversions, thoroughly free of intrinsic natures, purified in the single path. / The 'mind of endurance' means that if a Buddha-child possesses the essential nature of signless wisdom, it is an endurance like all of empty space in all places; endurance is called the practice-endurance of non-arising, and attaining [it] everywhere is called endurance of suchness and suffering, and so on at length. / The 'mind of vigor' means that if a Buddha-child, during the four modes of deportment, at all times practices subduing the emptiness of conventional aggregation in phenomena-nature. / The 'mind of concentration' means that if a Buddha-child practices the samādhi of the immeasurable minds in tranquil, signless extinction, ordinary beings and noble ones all enter this samādhi, harmonizing with the essential nature; all through the power of concentration, the natures of views such as self, person, agent, and experiencer are all transformed, viewing all conventional designations through the quiet wisdom-contemplation of the scattering wind that stirs the mind as causal conditions for obstacles, and so on at length. / The 'mind of wisdom' means that if a Buddha-child possesses empty wisdom that is not without conditions, knowing the essential nature called the mind that discerns all conventional names of phenomena, and so on, taking wisdom as the foremost, cultivating the ineffable contemplative wisdom to enter the single truth of the Middle Way. / The 'mind of vows' means that if a Buddha-child makes great vows seeking all [things]; 'great seeking' means seeking unsurpassed, complete, great awakening, and 'seeking all' means seeking all practices. / The 'mind of protection' means that if a Buddha-child is devoted to the Three Jewels and devoted to the merits of all practices, preventing external paths, the eight inversions, and evil views from disturbing right faith, extinguishing the bonds of self and the bonds of views, and so on. / The 'mind of joy' means that if a Buddha-child, seeing others attain happiness, constantly gives rise to joy. / The 'apex mind' means that if a Buddha-child possesses this person's supreme wisdom, it destroys the wheel of self-views; here, 'supreme wisdom' means the wisdom of non-self destroying self-views, so that all views follow into tranquil extinction. / In the second, the ten nourishments, beginning with the 'mind of loving-kindness': if a Buddha-child constantly practices the mind of loving-kindness, having generated the causes of happiness, in contemplation conjoined with the joy of non-self wisdom, they enter into the great phenomena of all characteristics of feeling, formations, consciousness, matter, and so on, without arising or abiding, and so on at length. Here, 'loving-kindness' means desiring to bestow happiness upon sentient beings who lack happiness, deliberately reflecting with a mind conjoined with joy. / The 'mind of compassion' means: if a Buddha-child, through compassion that is empty and signless, comprehends the Path through practice, naturally extinguishing all suffering, generating wisdom and the like amidst the immeasurable suffering of all sentient beings. Here, 'compassion' means pulling out the suffering of sentient beings; through great compassion devoid of conditions, they cultivate an impartial mind universally toward all enemies, friends, and neutral entities, delivering them from all those sufferings. / The 'mind of sympathetic joy' means: if a Buddha-child rejoices in the mind of non-arising, the lineage's essential characteristics, path-wisdom, emptiness of emptiness, the mind of joy does not cling to what belongs to self; rejoicing in all sentient beings giving rise to emptiness, entering the Path, abandoning evil spiritual companions and seeking good spiritual companions who show me the good path, causing all sentient beings to enter the house of the Buddha's Dharma, they should give rise to joy and enter the stage of the Dharma. / The 'mind of equanimity' means: one should give rise to the mind of equanimity; amidst unconditioned and signless empty phenomena, like the numinous space, one is impartial toward good and evil, views of existence and non-existence, and both transgressions and merit; with a single illumination, having a mind of neither person nor what belongs to self, realizing neither the essential nature of self nor other as great equanimity; even renouncing one's own body, blood, life, hands, and feet, all without a thought of arising, one should cultivate that equanimity. / The 'mind of giving' means being able, with a mind of giving, to instruct and guide all sentient beings through material giving and Dharma giving; inner body, outer body, kingdoms, cities, boys, girls, fields, and houses are all treated as the characteristic of suchness. / The 'mind of speech conforming to reality' means entering the samādhi of the pleasant speech of essential nature: Dharma words of the ultimate truth and true words all harmonizing all sentient beings with a single word, giving rise to wholesome roots. / The 'mind of benefit' means: observing and practicing the seven riches so that the other person gains benefit, benefiting their body and life, entering the samādhi of benefit, manifesting all bodies, speech, and words. / The 'mind of common purpose' means: the Dharma takes the nature of the Path, joy, and aeons to be identically empty amidst unarisen phenomena; through the wisdom of non-self, they are born together without duality, manifesting immeasurable forms and bodies conforming to their types, entering into all six destinies with identical deeds in everything. / The 'mind of concentration' means: because the tranquil mind, conditioned upon phenomena belonging to self, has a mind that stirs, turns, reverses, follows, exits, and enters, one should enter the hundred samādhis. / The 'mind of wisdom' means: contemplating that the afflictions of wrong views and the like turn out to have no determined essential nature, conforming to endurance, being identical to emptiness; up to this mind entering the path of emptiness of emptiness and generating the mind of non-arising. / Third, the ten adamantine minds: The 'mind of faith' means that all practices take faith as foremost, the root of all virtues; not giving rise to the minds of external paths and wrong views, binding existence and producing karma do not enter the mind; because the mind is empty, faith is tranquil and extinguished, called 'signless faith'. / The 'mind of mindfulness' means that one should practice the six recollections: recollecting the Buddha, Dharma, Saṅgha, precepts, devas, and giving, the emptiness of the ultimate truth, unattached and unbound, dedicating toward wisdom entering the Dharma realm. / The 'mind of deep resolve' refers to the ultimate truth: through wisdom contemplating the emptiness of real phenomena, illuminating the existence of the real truth; the Middle Way of conditioned arising is called the 'real truth', while conventionally designated phenomena such as self, person, and master are called the 'conventional truth'; amidst these two, penetrating ever deeper into emptiness, ever deeper into liberation. / The 'mind of penetration' means conforming in endurance to all real natures, without bond or liberation, all being empty; emptiness is called penetrating the emptiness of all phenomena. / The 'mind of straight-forwardness' means directly illuminating and grasping the ātman as an object, entering the wisdom of non-arising, teaching and transforming all sentient beings, transforming all sentient beings into sarvajñā-emptiness, direct true nature, and direct practice ('direct' means correct). / The 'mind of non-regression' means not entering into any stage of ordinary beings, not generating newly nourished views, and furthermore not generating the karma of entering the three realms due to similar notions of self and person from habitual causes. / The 'mind solely of the Great Vehicle' means that because liberation is of a single emptiness, all minds of practice are called the single vehicle, which is employed and borne to cross the river of the three realms and proceed into the Buddha-sea. / The 'signless [mind]' means being liberated from false conceptualization, illuminating the non-duality of prajñāpāramitā; all fetters, karmas, and phenomena of the three times are like suchness, and so on, all alike being unarisen and empty, hence called the 'signless mind'. / The 'wisdom of suchness' means that in the immeasurable Dharma realm, there is no accumulation and no receiving, though afflictions arise life after life; yet without altering any dharma-gate, the path traversed by all worthy ones, and the phenomena observed by all noble ones are also just like this; all the Dharma meanings of the Buddhas' skillful teaching methods are assembled in the mind. / The 'mind of indestructibility' means entering the wisdom of the noble stages, approaching liberation, obtaining the correct gate of the Path, clarifying the bodhicitta, subduing through endurance, conforming to emptiness, unbroken by the eight māras, crowned on the head by the noble ones; all Buddhas encourage and inspire entry into the samādhi of head-crowning, emitting bodily light that illuminates the Buddha lands of the ten directions, entering the Buddha deportment, freely appearing and disappearing. / Fourth, the ten grounds: The 'ground of equal essential nature' means that true phenomena transform all practices, flower-radiance fulfills the four heavenly fruits, abiding in the Buddha's pure land, with immeasurable great vows, eloquence, and fearlessness, born in the Buddha's house, sitting on the ground of Buddha-nature; completely freed from all obstacles, ordinary causes and effects, experiencing great bliss and joy, entering from one Buddha land into immeasurable Buddha lands, and from one aeon into immeasurable aeons, and so on at length. / The 'ground of good wisdom of essential nature' means being pure, bright, and thoroughly versed in all wholesome roots—namely, loving-kindness, renouncing evil, contemplating the Dharma of the four truths, and delivering sentient beings from suffering. / The 'ground of radiant illumination of essential nature' means knowing all dharma-gates of the three times through samādhi's comprehending wisdom—namely, the twelvefold division of teachings, dhāraṇī, eloquence, with every mind practicing emptiness, and so on at length. / The 'ground of jñeya of essential nature' means that concerning the knowable (jñeya), real and conventional, neither discontinued nor permanent, one cultivates the factors of awakening, enters skillful means, and transforms all sentient beings, causing them to see the Buddha's essential nature as permanent, blissful, self, and pure. / The 'ground of wisdom's illumination of essential nature' means that within this ground, there is the category of the ten powers, initiating all practices of merit. / The 'ground of flower-like radiance of essential nature': as the above scripture says, this ground can manifest the category of the ten supernatural faculties and bright wisdoms in all worlds, showing all sentient beings various transformations; with the bright wisdom of the divine eye, knowing all matter down to fine dust in the lands of the three times, divided into the six destinies; with the wisdom of the divine ear, knowing the sounds of suffering and joy of sentient beings of the ten directions; with the wisdom of the divine body, knowing all physical forms, non-physical forms, forms that are neither male nor female, pervading the dust-like bodies of aeon measures in the lands of the ten directions and the three times in a single thought-moment; with the divine wisdom of knowing others' minds, knowing the actions of sentient beings of the ten directions and three times; with the divine-human wisdom, knowing past life events of all sentient beings of the ten directions and three times; with the wisdom of liberation, knowing the liberation of sentient beings of the ten directions and three times, severing all afflictions, whether many or few; with the divine wisdom of the concentrated mind, knowing whether the minds of sentient beings in the lands of the ten directions and three times are concentrated or not concentrated; with the divine awakening wisdom, knowing whether all sentient beings have already attained buddhahood or have not yet attained buddhahood, knowing the expounding of the Dharma that Buddhas of the ten directions intend in their minds; with the divine wisdom of mindfulness, knowing whether the lifespans of all sentient beings within hundreds or thousands of aeons are long or short; with the divine wisdom of vows, knowing the stages of all sentient beings, worthies, and nobles among the ten grounds, and each practice and vow within the thirty minds. / The 'ground of fulfillment of essential nature' refers to the wisdom category of the eighteen noble beings, which is not shared by the lower grounds, meaning the wisdom portion of the eighteen unshared dharmas. / The 'ground of the Buddha's roar of essential nature' means entering the samādhi of the Dharma King's stage; because its wisdom knows the Buddha's samādhi of the Buddha's roar, the great bright meditative practice is constantly present; one can bestow the Dharma medicine upon all sentient beings, acting as a great Dharma master to destroy the four māras, with the Dharmakāya transforming and entering the Buddha realm. / The 'ground of flower adornment of essential nature': as the sūtra says, through the Buddha's deportment, the Tathāgata samādhi, and the sovereign king concentration, entering and emerging without fixed times, one simultaneously attains buddhahood and turns the wheel of the Dharma in a billion four-continents throughout the worlds of the ten directions. / The 'ground of entering the Buddha's realm of essential nature' means that its great wisdom is empty, empty, and doubly empty; like empty space, the impartial wisdom-phenomena are identical with phenomena-nature, and hence one is called a Tathāgata. At that time, one is born upon a jeweled lotus flower, all bestow prophesies, the joyful Dharmakāya strokes their head with hands, and bodhisattvas of identical view and study praise them in unison without divergence.