法界圖記叢髓錄 1.128

1.128

古記云：同教別教分有九種，謂一黃牛車同，共羊鹿故；大白牛車別，三乘外故。二大白牛車同，王髻中珠別（云云）。三《法花》同，《花嚴》別（云云）。四第二會至〈隨好品〉同，〈普賢行品〉以去別（云云）。五普賢現語言墮在文字故同，普賢內證離文字絕言說故別。六普賢內證是因分故同，佛外向是果分故別。七佛外向向機緣故同，佛內向則雖花嚴定中為果德眾示國土海法而背離因機故別。八佛內向有背向故同，海印定中法性不可說離背向故別。九上來所明說不說等有勝劣深淺故同，此海印定法性不可說中說不說無二則無分別故別也。相和尚云：「若約情說，證教兩法常在二邊；若約理云，證教兩法舊來中道一無分別。」蓋謂此乎。上來且約理分。若據文義分齊，同別非一。謂通於一部分之，則差別緣同教，本實則別教；若據一化始終，則眾多別義一言通目故同，隨機各別故別也。

The Ancient Record states: The divisions of the shared teaching and distinct teaching are of nine kinds: 1. The yellow ox cart is shared, because it is grouped together with the goat and deer [carts]; the great white ox cart is distinct, because it is outside the three vehicles. 2. The great white ox cart is shared; the jewel in the king's topknot is distinct (and so forth). 3. The Lotus Sūtra is shared; the Avataṃsaka is distinct (and so forth). 4. From the second assembly up to the "Chapter on the Minor Marks" is shared; from the "Chapter on Samantabhadra's Practices" onward is distinct (and so forth). 5. Samantabhadra's manifesting speech falls into letters, hence shared; Samantabhadra's internal realization is free from letters and cuts off speech, hence distinct. 6. Samantabhadra's internal realization is the causal aspect, hence shared; the Buddha facing outward is the fruition aspect, hence distinct. 7. The Buddha facing outward faces the conditions of faculties, hence shared; the Buddha facing inward, though displaying the oceanic teachings of the lands for the assembly of fruition virtues within the Avataṃsaka samādhi, turns away from causal faculties, hence distinct. 8. The Buddha facing inward has turning away and facing toward, hence shared; within the ocean seal samādhi, the dharmatā is ineffable and free from turning away and facing toward, hence distinct. 9. What was clarified above regarding speaking and non-speaking has superiority and inferiority, depth and shallowness, hence shared; in this ocean seal samādhi's ineffable dharmatā, speaking and non-speaking are not two and thus without conceptual differentiation, hence distinct. Upādhyāya Xiang said: "If spoken in terms of sentiment, the two dharmas of realization and teaching are always at the two extremes; if spoken in terms of principle, the two dharmas of realization and teaching have from the beginning been in the middle way, entirely without distinction." This is surely what it means! The above has tentatively distinguished them in terms of principle. If based on the scope of text and meaning, shared and distinct are not one. That is, if dividing them across an entire section, the conditions of distinction are the shared teaching, and the fundamental reality is the distinct teaching. If based on the beginning and end of a single lifetime's teaching, because numerous distinct meanings are comprehensively designated by a single word, it is shared; because it accords with faculties individually, it is distinct.