法界圖記叢髓錄 1.132

1.132

大記云：何故字中多有屈曲現三乘根欲等者，約實則字中屈曲通於三途人天，然而字者是生解之詮故，且約解教相現但云三乘根欲耳。何故始終兩字安置當中等者，法字是因、佛字是果，通一乘三乘也。欲現三乘之前後因果即是法性德用性在中道故，以始終二字安置當中也。問：若爾，唯約三乘因果而論，何云因果通一乘耶？答：若約實，道理諸法各各住自如位本來不動。然三乘之人唯見前後，一乘不爾隨須自在，是故約前後因果現性在中道之義在於一乘，故云通一乘也。法性家者有二，謂證分之法性，及無住別教之法性也。實相總相法身中道等亦通二義也。施設門中有分示證教之義，有分示一乘三乘之義，故云因果通一乘三乘，法性通證分教分。

The Great Record says: Regarding 'Why are there many meanderings within the characters manifesting the capacities and desires of the three vehicles, and so forth': in terms of actuality, the meanderings in the characters extend to the three evil destinies and humans and devas; however, because characters are expressions that give rise to understanding, looking temporarily at the pedagogical aspects of understanding, it merely speaks of the capacities and desires of the three vehicles. Regarding 'Why are the two characters for beginning and end placed in the centre, and so forth': the character 'Dharma' is cause and the character 'Buddha' is effect, permeating both the One Vehicle and the three vehicles. Wishing to manifest that the sequential cause and effect of the three vehicles is precisely the virtuous function of dharmatā whose nature resides in the Middle Way, the two characters for beginning and end are placed in the centre. Question: If so, this is discussed solely in terms of the cause and effect of the three vehicles; why say that cause and effect permeate the One Vehicle? Answer: If considered according to actuality, in principle each of the various phenomena abides in its own tathatā-position and is originally unmoved. Yet people of the three vehicles see only sequence; the One Vehicle is not like that, being unobstructed according to need. Therefore, manifesting the meaning that nature resides in the Middle Way in terms of sequential cause and effect belongs to the One Vehicle; hence it is said to permeate the One Vehicle. The 'house of dharmatā' is twofold: namely, the dharmatā of the realization aspect, and the dharmatā of the non-abiding distinct teaching. True mark, universal characteristic, dharmakāya, Middle Way, and so on also permeate both meanings. Within the gateway of provisional establishment, there is the meaning of separately demonstrating realization and teaching, and there is the meaning of separately demonstrating the One Vehicle and the three vehicles; therefore it is said that cause and effect permeate the One Vehicle and the three vehicles, and dharmatā permeates the realization aspect and the teaching aspect.