法界圖記叢髓錄 1.117

1.117

問：上云因果不同而一家實德性在中道，未知所由。其義云何？答：此義其實難解。雖然，依天親論主，以六相方便立義分齊，准義道理隨分可解。若約十句以辨六相，如下說。今且約印像以明六相，示一乘三乘主伴相成現法分齊。所謂六相者，惣相、別相、同相、異相、成相、壞相。惣相者，根本印。別相者，餘屈曲。別依止印，滿彼印故。同相者，印故，所謂曲別而同印故。異相者，增相故，所謂第一第二等曲別增數故。成相者，略說故，所謂成印故。壞相者，廣說故，所謂盤迴屈曲各各自別，本來不作故。一切緣生法，無不六相成也。所謂惣相者，義當圓教。別相者，義當三乘教。如惣相別相，成相壞相等，不即不離、不一不異，常在中道。一乘三乘亦復如是，主伴相資，不即不離、不一不異，雖利益眾生，而唯在中道。主伴相成現法如是，一乘別教三乘別教准義可解。汝所問疑，義亦如是。初曲如因、後曲如果，如初後不同，而唯在當中。雖因果義別，而唯住自如。依三乘方便教門故高下不同，依一乘圓教故無有前後，所以得知。如經說「又一切菩薩不可思議諸佛法明說令入智惠地故。」論曰「一切菩薩者，謂住信行地。不可思議諸佛法者，是出世間道品。明者，見智得證。說者，於中分別。入者，信樂得證。智惠地者，謂十地智，如本分中說。」此是根本入，如經「又一切菩薩不可思議諸佛法明說令入智惠地故。」此脩多羅中說依根本入有九種入：一者攝入，聞惠中攝一切善根故，如經「攝一切善根故」。二者思議入，思惠，於一切道品中智方便故，如經「善分別選擇一切佛法」。三者法相入，彼彼義中無量種種知故，如經「廣知諸法故」。四者教化入，隨所思議名字具足善說法故，如經「善決定說諸法故」。五者證入，於一切法平等智見道時中善清淨故，如經「無分別智清淨不雜故」。菩薩教化眾生，即是自成佛法，是故利他亦名自利。六者不放逸入，於修道時中遠離一切煩惱障故，如經「一切魔法不能染故」。七者地地轉入，出世間道品無貪等善根淨故，如經「出世間法善根清淨故」。復有善根能為出世間道品因故。八者菩薩盡入，於第十地中入一切如來祕密智故，如經「得不可思議境界故」。九者佛盡入，於一切智入智故，如經「乃至得一切智人智境界故」。是諸入為挍量智義差別，次第轉勝，非根本入。一切所說十句中，皆有六種差別相門。此言說解釋，應知除事。事者，謂陰界入等。六種相者，謂惣相、別相、同相、異相、成相、壞相。惣相者是根本入，別相者餘九入，別依止本、滿彼本故。同相者入故，異相者增相故，成相者略說故，壞相者廣說故，如世界成壞。餘一切十句中，隨義類知。論文如是。准是論主立宗道理，故知雖因果信解行迴地佛自位不動，而無前後。何以故？諸法各異，住自如故。一如多如，如如相不可得故。是故經云「問：云何深信佛法？答：一切諸法唯佛所知，非我境界。若如是者，名為深信佛法。」是其義也。

Question: It was said above that cause and effect are different, yet the real virtue of the single family is by nature in the Middle Way; we do not know its basis. What is its meaning? Answer: This meaning is truly difficult to understand. Nonetheless, relying on the treatise master Vasubandhu, who established the doctrinal limits by the upāya of the six characteristics, in accordance with the principles of the doctrine it may be understood in some measure. If distinguishing the six characteristics in terms of the ten phrases, it is as expounded below. Now we will briefly clarify the six characteristics in terms of the form of the seal, showing how the One Vehicle and the three vehicles, as ruler and retinue, mutually accomplish each other and manifest the doctrinal limits of phenomena. The so-called six characteristics are: the universal characteristic, the particular characteristic, the identical characteristic, the distinct characteristic, the integrating characteristic, and the disintegrating characteristic. The universal characteristic is the fundamental seal. The particular characteristic is the remaining bends. The particulars rely on the seal and complete that seal. The identical characteristic is due to being the seal; that is, though the bends are distinct, they are identical in being the seal. The distinct characteristic is due to the characteristic of increase; that is, the ordinal count increases across distinct bends such as the first, second, and so on. The integrating characteristic is due to the brief explanation; that is, forming the seal. The disintegrating characteristic is due to the detailed explanation; that is, the turns and bends are each individually distinct and originally uncreated. There are no conditioned phenomena that are not formed of the six characteristics. The so-called universal characteristic corresponds in meaning to the perfect teaching. The particular characteristic corresponds in meaning to the three vehicles' teaching. Just as with the universal characteristic and the particular characteristic, the integrating characteristic and the disintegrating characteristic, they are neither identical nor separate, neither one nor different, and are constantly in the Middle Way. The One Vehicle and the three vehicles are also like this: as ruler and retinue they mutually assist each other; they are neither identical nor separate, neither one nor different; although they benefit sentient beings, they are solely in the Middle Way. The manifestation of phenomena through the mutual accomplishment of ruler and retinue is like this; the distinct teaching of the One Vehicle and the distinct teaching of the three vehicles may be understood in accordance with this principle. Your question and doubt are also of this meaning. The first bend is like the cause; the latter bend is like the effect; just as the beginning and the end are different, yet they are solely in the middle. Although the meanings of cause and effect are distinct, they solely abide in their own suchness. Because one relies on the upāya teaching-gate of the three vehicles, there is a difference of higher and lower; because one relies on the perfect teaching of the One Vehicle, there is no before and after. How is this known? As the sutra states: "Furthermore, it is because all bodhisattvas clearly expound the inconceivable Buddha-dharmas to cause entry into the ground of wisdom." The treatise states: "'All bodhisattvas' refers to those dwelling in the ground of faith and practice. 'Inconceivable Buddha-dharmas' are the supramundane factors of the path. 'Clearly' means realizing through seeing and wisdom. 'Expound' means making distinctions therein. 'Entry' means attaining realization through faith and joy. 'Ground of wisdom' refers to the wisdom of the ten grounds, as expounded in its original section." This is the fundamental entry, as the sutra states: "Furthermore, it is because all bodhisattvas clearly expound the inconceivable Buddha-dharmas to cause entry into the ground of wisdom." In this sūtra, it is taught that relying on the fundamental entry there are nine kinds of entries: First is the subsuming entry, because within wisdom born of hearing one subsumes all roots of goodness; as the sutra states: "because of subsuming all roots of goodness." Second is the thinking entry, the wisdom born of contemplation, which is the upāya of wisdom with respect to all factors of the path; as the sutra states: "skillfully discerning and selecting all Buddha-dharmas." Third is the entry of phenomenal characteristics, because of innumerably and variously knowing various and multiple meanings; as the sutra states: "because of extensively knowing all phenomena." Fourth is the transforming-teaching entry, because according to what is contemplated, words and names are complete and one skillfully expounds the Dharma; as the sutra states: "because of skillfully and determinately expounding all phenomena." Fifth is the realization entry, because at the time of the path of seeing with the wisdom of equality regarding all phenomena, it is excellently pure; as the sutra states: "because non-conceptual wisdom is pure and unmixed." Bodhisattvas teaching and transforming sentient beings is precisely their own accomplishment of Buddha-dharmas; therefore benefiting others is also called benefiting oneself. Sixth is the non-heedlessness entry, because at the time of the path of cultivation one leaves far behind all afflictive hindrances; as the sutra states: "because all works of Māra cannot defile them." Seventh is the entry of transitioning ground by ground, because the supramundane factors of the path such as non-greed and other roots of goodness are purified; as the sutra states: "because the roots of goodness of supramundane phenomena are purified." Furthermore, there are roots of goodness capable of being causes for the supramundane factors of the path. Eighth is the bodhisattvas' exhaustive entry, because in the tenth ground one enters into the secret wisdom of all Tathāgatas; as the sutra states: "because of attaining the inconceivable sphere." Ninth is the Buddhas' exhaustive entry, because within all-knowledge one enters into wisdom; as the sutra states: "up to attaining the sphere of wisdom of the all-knowing one." These entries are distinctions in the meaning of examining wisdom, becoming progressively superior, and are not the fundamental entry. In all the ten phrases expounded, each possesses the six kinds of distinctive characteristic gates. In these spoken explanations, one should know that concrete entities are excluded. 'Concrete entities' refers to the aggregates, realms, sense fields, and so forth. The six kinds of characteristics refer to the universal characteristic, the particular characteristic, the identical characteristic, the distinct characteristic, the integrating characteristic, and the disintegrating characteristic. The universal characteristic is the fundamental entry; the particular characteristic is the remaining nine entries, which particularly rely on the fundamental and complete that fundamental. The identical characteristic is due to being entries; the distinct characteristic is due to the characteristic of increase; the integrating characteristic is due to the brief explanation; the disintegrating characteristic is due to the detailed explanation, like the formation and disintegration of a world. In all the remaining ten phrases, one may know them by following the categories of meaning. The treatise text is like this. Conforming to this principle of the treatise master's establishment of the doctrine, one therefore knows that although cause and effect, faith, understanding, practice, dedication, grounds, and Buddhahood are unmoved in their own positions, there is no before and after. Why is this? Because all phenomena are individually distinct and abide in their own suchness. One suchness and multiple suchnesses—characteristics of suchness after suchness cannot be obtained. Therefore the sutra states: "Question: What is profound faith in the Buddha-Dharma? Answer: All phenomena are known only by the Buddha, not my sphere. If it is like this, it is called profound faith in the Buddha-Dharma." This is its meaning.