法界圖記叢髓錄 1.103

1.103

大記云：問：前第四重內得益之機如何見耶？答：普賢有二義。若約八會助化之義不云機也，於第三重方為機也。若約第四重，則威光善財皆是淨藏定中得益之機也，但是定內所得之益於定外說示耳，約是義故云得利益也。於此第五重內，以所流所目之機方為所化也。問：若威光善財正是定內得益之機，則唯初後二會是定內耶？答：若約第四重，則八會之法皆是定內，然且舉威光善財云耳。謂法界品抄云：一乘求知識唯是定內，故知以定內事示之耳。問：何故第三重內不以威光善財等為機耶？答：彼第三重則是不共別教故，但以普賢方為機也。於第四重具同別教故，以威光善財而為機也。故法界品抄云：若依三乘科文者有五相等，是以見聞解行等三生依三乘位現一乘耳。此三生位於第四重內無淺深，於第五重有淺深也。言行者者，約第五重則所流所目機也，若第四重則威光善財也。然約實則□諸□向此花嚴之人皆是此中行者，而威光善財修行□□故偏舉□此行者等知自身心即舍那體，故云還本際也。問：於第四重內以何為本際耶？答：威光善財所得花藏世界果及塵數法門等是也。言妄想者，通所流所目等也。謂下教之人守自教跡執為究竟故，約此迷執總為妄想；若斷此執，要須用六相刃也。且熟教中於三祇劫覺四相夢，計有真如謂為究竟，守迹而住故。以六相中異相印印之，則其所斷竟前二十夢，各位不動而歷然差別也。是故若入一乘要息三乘，謂斷妄想之心若不息，其謂斷妄想之妄想，則以不息妄想故，必不得入也。然則斷妄想之心斷除不起，是名此中息妄想也。又云：所謂妄想者，凡自身心之外希佛求法之心總為妄想也。一云：以別教義釋此文者，應云不息妄想，若息妄想必不得故也。然而下句既云「隨分得資糧」，故約同教釋者宜也，以此是其因緣觀故。問：下文釋行者云：行者者見聞一乘普法已去，乃至此約別教一乘說也。何故此云同教耶？答：此約所目別教云耳，非是不共無住別教。所云見聞一乘普法者，立在第五重海印，約定外見聞云耳。言善巧捉如意等者，比如盲人，由其盲故迷自寶所，長年貧困遠乞他鄉。有具眼人心生哀憫，為持一索繫彼寶所，以其一末授盲人手而指誨云：汝若不失，尋索而行，則返汝寶所。盲人聞已，不失尋行，得至寶所。其寶所中亦有靈藥，以藥氣力眼得開明，所有眾寶自在取用。行者亦爾，智眼盲故，迷自內證法性寶所，無始時來窮乞於他。有大聖者起大悲願，垂一中一切、多中一等陀羅尼索，授於行者信心之手，以真性甚深之一末繫彼證分寶所，而教誡云：汝若不失勤行精進，則必直返汝法性寶宅。行者信受，得聖者意、捉如意教，初發心時便開十眼，不動一步直入內證法性寶所，受用無盡自家珍寶。是故行人若欲還歸法性家者，要須善捉陀羅尼索持而勿失為資糧也。

The Great Record states: Question: How should the faculties that attain benefit within the preceding fourth level be viewed? Answer: Samantabhadra has two meanings. If discussed in terms of the meaning of assisting transformation in the eight assemblies, he is not called a faculty; only in the third level does he become a faculty. If discussed in terms of the fourth level, then both Weiguang and Sudhana are faculties that attain benefit within the samādhi of the pure repository; it is only that the benefit attained within samādhi is expounded and demonstrated outside samādhi, and on the basis of this meaning it is said that they attain benefit. Within this fifth level, only the faculties that are the outflow and the object become those who are transformed. Question: If Weiguang and Sudhana are indeed the faculties that attain benefit within samādhi, then are only the first and last two assemblies within samādhi? Answer: If discussed in terms of the fourth level, then the dharmas of all eight assemblies are within samādhi; here Weiguang and Sudhana are merely cited [as examples]. That is, the Commentary on the Gandavyūha states: In the One Vehicle, seeking spiritual friends is exclusively within samādhi; hence we know that it illustrates matters within samādhi. Question: Why are Weiguang, Sudhana, and the like not taken as the faculties within the third level? Answer: Because that third level is the uncommon distinct teaching, only Samantabhadra is the faculty. The fourth level is completely endowed with both shared and distinct teachings; hence Weiguang and Sudhana are taken as the faculties. Therefore, the Commentary on the Gandavyūha states: If one relies on the outline of the three vehicles, there are five characteristics, and so on; thus, through the three lives of seeing and hearing, understanding, and practice, based on the stages of the three vehicles, the One Vehicle is manifested. These stages of the three lives have no shallow or deep within the fourth level, but have shallow and deep within the fifth level. Regarding 'practitioners', in terms of the fifth level they are the faculties that are the outflow and the object; in terms of the fourth level they are Weiguang and Sudhana. However, in terms of reality, all […] who […] incline toward this Avataṃsaka are practitioners here; but because Weiguang and Sudhana practiced […], they are specifically cited […]. Since these practitioners and the like know that their own body and mind are the very substance of Vairocana, it is said that they 'return to the original limit'. Question: Within the fourth level, what is taken as the original limit? Answer: It is the fruit of the Lotus Treasury World and the dust-mote-numbered Dharma-gates attained by Weiguang and Sudhana. Regarding 'deluded thoughts', this broadly applies to the outflow and the object, and so on. That is, people of the lower teachings adhere to the traces of their own teachings and grasp them as ultimate; hence, in terms of this deluded grasping, it is collectively called 'deluded thoughts'. If one is to sever this grasping, one must use the blade of the six characteristics. Furthermore, in the mature teaching, one awakens from the dream of the four characteristics over three asaṃkhyeya kalpas, conceives that there is tathatā, calls it ultimate, and abides adhering to traces. Therefore, sealing it with the seal of the distinct characteristic among the six characteristics, the previous twenty dreams that they sever remain distinct in difference with each stage unmoving. Therefore, if one enters the One Vehicle, one must pacify the three vehicles; that is, if the mind of severing deluded thoughts does not cease, that is the deluded thought of calling it severing deluded thoughts; thus, because deluded thoughts do not cease, one can never enter. However, when the mind that severs deluded thoughts is completely severed and does not arise, this is named here 'pacifying deluded thoughts'. It is also said: What are called deluded thoughts are all minds that hope for a buddha and seek Dharma outside of one's own body and mind; they are collectively deluded thoughts. One says: If this passage is explained according to the meaning of the distinct teaching, it should say 'not pacifying deluded thoughts', because if one pacifies deluded thoughts, one can never attain it. However, since the next line already says 'attain provisions according to their share', it is appropriate to explain it according to the shared teaching, because this is the contemplation of causes and conditions. Question: The text below explains practitioners by saying: 'Practitioners' refers to those from having seen and heard the universal Dharma of the One Vehicle onward, up to saying that this is spoken in terms of the distinct teaching One Vehicle. Why does it say here that it is the shared teaching? Answer: This is spoken in terms of the distinct teaching that is targeted, not the uncommon, non-abiding distinct teaching. The phrase 'having seen and heard the universal Dharma of the One Vehicle' is established at the fifth-level ocean seal, spoken in terms of seeing and hearing outside of samādhi. Regarding 'skilfully seizing the wish-fulfilling [jewel]' and so on: For example, a blind man, because of his blindness, is confused about his own treasure storehouse, and for long years lives in poverty begging in distant lands. A clear-sighted person gives rise to pity, ties a cord to that treasure storehouse, hands one end of it into the blind man's hand, and instructs him: 'If you do not lose it and follow the cord, you will return to your treasure storehouse.' Having heard this, the blind man does not lose it, follows it, and reaches the treasure storehouse. In that treasure storehouse there is also a wondrous medicine; through the power of the medicine's vapor, his eyes are opened and become clear, and he freely uses all the various treasures. The practitioner is also like this: because the eye of wisdom is blind, one is confused about one's own treasure storehouse of internally realized dharmatā, and from beginningless time has been impoverished and begging from others. A great sage gives rise to a great compassionate vow, lets down the cord of the dhāraṇī of 'all within one, one within many', and hands it into the hand of the practitioner's faith, tying one end of the profound true nature to that treasure storehouse of the realization aspect, instructing: 'If you do not lose it and diligently practice with vigor, you will certainly return directly to your treasure house of dharmatā.' The practitioner faithfully accepts it, grasps the sage's intent, and seizes the wish-fulfilling teaching; at the very time of first giving rise to the mind [of bodhi], the ten eyes immediately open, and without moving a single step, directly enters the treasure storehouse of internally realized dharmatā, enjoying inexhaustibly the rare treasures of one's own home. Therefore, if a practitioner wishes to return to the home of dharmatā, they must skilfully seize the cord of dhāraṇī and hold it without losing it, taking it as their provisions.