[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法界圖記叢髓錄](https://indike.org/pramana/in.bauddha.taisho.1887b) › 1.107 # 法界圖記叢髓錄 1.107 法界圖記叢髓錄 1.107 - **Language:** Classical Chinese ### [1.107](https://indike.org/pramana/in.bauddha.taisho.1887b.1.107) 法記云：陀羅尼者，法界法之無盡義也。問：眾多法故云無盡耶？但約一法亦云無盡耶？答：二義皆得。實寶殿者，約證分則法性處也，約緣起分則花藏世界離染真性也。問：若以陀羅尼莊嚴法性實寶殿者，證分之處可許重重中即微細等義耶？答：以彼證分不可說故，不說如是義耳。然法無遺鈌，滿足一切故，因陀羅等究竟之極乃證分也。問：花藏世界離染真性是何？答：佛外向門是也。花藏淨土三乘共學處故，隨三乘機分界離海。若約自宗，唯一海耳，無三品也。窮坐者，十世相應應稱法界故也。中道者，以三世間為自身心，無有一物非身心者故也。舊來者，上證分中本來寂也。不動者，上證分中諸法不動也。比如有人在床入睡，夢中迴行三十餘驛，覺後方知不動在床。此中亦爾，從本法性經三十句，還至法性只一不動，故云舊來不動也。問：此義與熟教中迷於一心流轉六道、悟復一心之義，有何異乎？答：彼熟教中泯二十夢方歸一心，此宗之中不動夢念即法性故，無所棄捨、無別所歸，故逈異也。 > Fa's Record states: 'Dhāraṇī' means the inexhaustible significance of the dharmas of the dharmadhātu. Question: Is it called inexhaustible because of numerous dharmas? Or is it called inexhaustible also in terms of a single dharma? Answer: Both meanings are acceptable. 'True jewel palace': in terms of the realization aspect, it is the place of dharmatā; in terms of the pratītyasamutpāda aspect, it is the defilement-free true nature of the Lotus Treasury World. Question: If one adorns the true jewel palace of dharmatā with the dhāraṇī, in the place of the realization aspect, can meanings such as 'within layer upon layer is precisely the subtle' be admitted? Answer: Because that realization aspect is ineffable, such meanings are not spoken. However, since the Dharma is without omission or deficiency and completely satisfies everything, the ultimate culmination of Indra\['s net\] and the like is indeed the realization aspect. Question: What is the defilement-free true nature of the Lotus Treasury World? Answer: It is the Buddha's outward-facing gate. Because the pure land of the Lotus Treasury is the shared place of study for the three vehicles, realms are divided and oceans are separated according to the faculties of the three vehicles. If discussed in terms of our own school, there is only one ocean; there are no three grades. 'Thoroughly sitting' is because the ten times correspond and accord with the dharmadhātu. 'Middle way' is because the three realms are taken as one's own body and mind, and there is not a single thing that is not body and mind. 'From of old' means originally tranquil in the realization aspect above. 'Unmoving' means all dharmas are unmoving in the realization aspect above. For example, a person goes to sleep on a bed and in a dream travels back and forth over thirty stations; only after waking does he know that he has remained unmoving on the bed. Here it is also like this: from the original dharmatā passing through thirty lines, returning to dharmatā is just one unmoving; hence it is said 'from of old unmoving'. Question: How does this meaning differ from the mature teaching's meaning of being deluded in the one mind, transmigrating through the six paths, and then awakening to return to the one mind? Answer: In that mature teaching, only after annihilating the twenty dreams does one return to the one mind; in this school, the unmoving dream-thought is precisely dharmatā, so there is nothing to abandon and no separate place to return to; hence they are far different. > — English (machine translation) (machine translation) - [Previous: 1.106](https://indike.org/pramana/in.bauddha.taisho.1887b.1.106) - [Next: 1.108](https://indike.org/pramana/in.bauddha.taisho.1887b.1.108) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1887b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887b~en-mt.1.107) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.107](https://indike.org/pramana/in.bauddha.taisho.1887b.1.107) · Pramāṇa