法界圖記叢髓錄 1.129

1.129

大記云：四攝四無量者，以此四攝四無量之二四因果，表下四教因果八位。若以七十三印之中一字印印之則不動，此八因果之位即是一乘無側因果也。以此一乘因果加於前八即成十也，五因是菩薩，五果是佛也。以其四佛分置四方，以一乘佛安置當中，以五菩薩分置亦爾。如是因果，但我心內本具之法也。此中四方及六方八方十方等，依三乘分也，謂聲聞明四諦故，依此分四方。緣覺觀十二支而是二六故，依此分六方。始終教中通有四攝四無量，而二四即八故，依此分八方。同教中即其同中含有別教十十無盡義故，依此分十方也。若約無住別教則本無方也，是故文云「善巧無方」乃至云「義當圓教」也。問：始終二教亦明十方，何故唯云八方耶？答：此約八葉之軌云耳。又始終教中總約四攝因果等故分八方耳。問：若并取頓教中因果，則頓教中亦分八方耶？答：約實則通，然因果是位，頓教之中位相隱，故且除耳。問：何是八葉軌耶？答：此是《毘盧遮那經》及《佛地經》中八葉作佛之軌也。依三乘現一乘者，一乘圓印雖無角面，此印攝盡一切法故，具其四面四角相，以分三乘四方六方八方十方等，漸現一乘無方之圓印故也。若唯見角面則一向三乘，唯見圓印則一向一乘，若依角面見圓印則是同教也，故云依三乘現一乘也。問：若爾，前之屈曲若唯見屈曲則一向三乘，若依屈曲見圓印則亦是依三乘現一乘耶？此角面則是同教也。前之屈曲但是別執三乘耶？答：屈曲亦是一道朱印之能隨之德故，是以亦有依三現一之義也。

The Great Record says: As for 'the four means of embrace and the four immeasurables,' through these two groups of four causes and effects of the four means of embrace and four immeasurables, they manifest the eight stages of cause and effect of the lower four teachings. If stamped with the single-word seal from among the seventy-three seals, they do not stir; these eight stages of cause and effect are precisely the boundless cause and effect of the One Vehicle. Adding this One Vehicle cause and effect to the previous eight makes ten: the five causes are the bodhisattvas, and the five effects are the Buddhas. Arranging the four Buddhas separately in the four directions, placing the Buddha of the One Vehicle in the centre, and similarly arranging the five bodhisattvas separately [proceeds] likewise. Such cause and effect are simply the phenomena originally inherent within our minds. Here, the four directions, six directions, eight directions, ten directions, and so on are demarcated in reliance on the three vehicles: because the śrāvakas elucidate the four noble truths, the four directions are demarcated based on this; because the pratyekabuddhas contemplate the twelve links, which are two times six, the six directions are demarcated based on this; because throughout the initial and final teachings both the four means of embrace and the four immeasurables are present, and two times four is eight, the eight directions are demarcated based on this; and because within the shared teaching there is contained the One-and-Ten inexhaustible meaning of the distinct teaching within its sharing, the ten directions are demarcated based on this. If considered in terms of the non-abiding distinct teaching, originally there are no directions; therefore the text says, 'skillfully lacking directions' and further says, 'its meaning corresponds to the complete teaching.' Question: The initial and final teachings also elucidate the ten directions; why speak only of eight directions? Answer: This is spoken in terms of the schema of the eight petals. Furthermore, because in the initial and final teachings cause and effect are treated collectively in terms of the four means of embrace and so forth, they are merely divided into eight directions. Question: If one also takes the cause and effect in the sudden teaching, would the sudden teaching also be divided into eight directions? Answer: In terms of the actual fact, it permeates [them]; however, because cause and effect are stages, and within the sudden teaching the aspects of stages are concealed, it is temporarily omitted. Question: What is the schema of the eight petals? Answer: This is the schema of realizing Buddhahood upon eight petals in the Vairocanābhisambodhi Sūtra and the Buddhabhūmi Sūtra. As for 'manifesting the One Vehicle in reliance on the three vehicles': although the circular seal of the One Vehicle has no corners or faces, because this seal completely embraces all phenomena, it possesses the characteristics of four faces and four corners to delineate the four directions, six directions, eight directions, ten directions, and so on of the three vehicles, so as to gradually manifest the circular seal of the One Vehicle that is without direction. If one only sees the corners and faces, it is exclusively the three vehicles; if one only sees the circular seal, it is exclusively the One Vehicle; and if one sees the circular seal in reliance on the corners and faces, it is the shared teaching. Therefore it is said, 'manifesting the One Vehicle in reliance on the three vehicles.' Question: If so, regarding the previous meandering, if one only sees the meandering, it is exclusively the three vehicles, and if one sees the circular seal in reliance on the meandering, is that also manifesting the One Vehicle in reliance on the three vehicles? These corners and faces are the shared teaching; was the previous meandering merely the distinct grasping of the three vehicles? Answer: Meandering is also the capacity to adapt inherent in the single pathway of the vermilion seal; therefore, it also has the meaning of manifesting the One in reliance on the Three.