[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) › 1.136 # 法界圖記叢髓錄 1.136 法界圖記叢髓錄 1.136 - **Language:** Classical Chinese ### [1.136](https://indike.org/pramana/in.bauddha.taisho.1887b.1.136) 大記云：依天親論主以六相方便立義等者，佛於四種菩薩行文現六相意者，若諸菩薩欲入法體，要以六相融鍊其心，方可得入故也。論主得佛意故，於十入處明六相方便，以治三乘攝入等是三賢，乃至佛盡入是佛果。如是次第轉勝之執現其攝等九入，稱根本入無勝劣也。故古辭云：天親菩薩於十入處明六相日，始報佛恩也。和尚得此論主意故，云依天親論主立義分齊，准其道理，則三乘之前後因果性在中道所由可解也。約此六相方便之言，融質德云：六相者唯是教門施設耳，於法體上無所關也，故言方便也。故和尚云：入法性家之要門，開陀羅尼藏好鑰匙。康藏云：以此方便會一乘。又云：四句與六相俱為入法方便（已上）。故知但是能詮教門之方便也。思惟德云：六相者但約法體巧相集成名方便耳，此外更無所入法體也。故和尚云：一切緣生法，無不六相成。又云：六相者，正現緣起無分別理。乃至云：以此理故，陀羅尼法主伴相成。康藏云：第四集成方便，諸法同體巧相集成，故名方便。《智論》云「此法善巧集成，故名方便（已上）。」故知但約所詮法體為方便也。解云：此上二說，若偏執則二俱有過，謂各滯一隅不當理故。若據道理，各有所憑，二說俱是。何者？如同教中破定執見故，只是教門入法方便也。若別教中直明法體故，即是圓融之法善巧集成方便也。一乘三乘主伴相成者，無住別教是主，別執三乘是眷屬伴。此中立主伴法體，故云成主伴相也。問：若爾，何故下云「主伴相資」耶？答：立主伴法已，令其別執三乘之伴習因緣緣起等三觀修鍊其心故，所流三乘之伴至於性起之後際，與無住別教之主相資，得成圓明主伴故也。 > The Great Record says: Regarding 'Relying on Master Vasubandhu's treatise to establish the doctrine through the upāya of the six characteristics, and so forth': the Buddha's intention in manifesting the six characteristics in the text on the four kinds of bodhisattva practices is that if bodhisattvas wish to enter the essential substance of phenomena, they must harmonize and refine their minds by means of the six characteristics before they can enter. The author of the treatise grasped the Buddha's intention, and therefore elucidated the upāya of the six characteristics within the ten realms of entry in order to cure the grasping of the three vehicles—that embracing and entering are the three stages of worthiness, up to the Buddha's exhaustion of entry being the Buddha fruit. Such grasping of progressive superiority manifests that the nine entries such as embracing accord with the fundamental entry and are without superiority or inferiority. Therefore an ancient phrase says: 'On the day Bodhisattva Vasubandhu elucidated the six characteristics in the ten realms of entry, he first repaid the Buddha's kindness.' The Master grasped this intention of the treatise master; therefore he said that relying on Master Vasubandhu's treatise to establish the theoretical scope, in accordance with its principle, the reason why the sequential cause and effect of the three vehicles has its nature in the Middle Way can be understood. Regarding these words 'the upāya of the six characteristics,' the virtuous Rongzhi says: 'The six characteristics are merely pedagogical establishments of the teaching; they have no relation to the essential substance of phenomena; therefore they are called upāya.' Thus the Master says: 'The essential gate for entering the house of dharmatā, a fine key to open the treasury of dhāraṇī.' Kangzang says: 'Through this upāya one converges with the One Vehicle.' He also says: 'The four propositions and the six characteristics are both upāya for entering the Dharma' (the above). Thus we know they are merely upāya of the teaching which expresses. The virtuous Siwei says: 'The six characteristics are called upāya merely in terms of the skillful integration of the essential substance of phenomena; outside this, there is no other essential substance of phenomena to be entered.' Thus the Master says: 'Among all conditionally arisen phenomena, none are not formed by the six characteristics.' He also says: 'The six characteristics precisely manifest the non-conceptual principle of pratītyasamutpāda.' And down to: 'By virtue of this principle, the dhāraṇī phenomenon achieves ruler and retinue.' Kangzang says: 'The fourth is the upāya of integration: various phenomena are of identical essence and skillfully integrate with each other; therefore it is called upāya.' The Mahāprajñāpāramitopadeśa says: 'This phenomenon is skillfully integrated; therefore it is called upāya' (the above). Thus we know it is upāya merely in terms of the essential substance of phenomena that is expressed. Interpretation says: Regarding the above two explanations, if one clings to either, both have faults, because each is stuck in one corner and does not accord with principle. If based on principle, each has its basis, and both explanations are correct. Why? As in the shared teaching, because it refutes rigid grasping and views, it is simply the upāya of the teaching for entering the Dharma. If in the distinct teaching, because it directly elucidates the essential substance of phenomena, it is precisely the upāya of the skillful integration of perfectly interfused phenomena. Regarding 'One Vehicle and three vehicles mutually accomplish ruler and retinue': the non-abiding distinct teaching is the ruler, and the three vehicles of distinct grasping are the retinue companions. Here, the essential substance of phenomena of ruler and retinue is established; hence it says 'accomplishing the characteristic of ruler and retinue.' Question: If so, why does it say below 'ruler and retinue mutually assist'? Answer: Having established the phenomenon of ruler and retinue, he causes the companions of the three vehicles of distinct grasping to practice the three contemplations of cause-condition, pratītyasamutpāda, and so forth to refine their minds; therefore, the companions of the emanated three vehicles reach the subsequent limit of nature manifestation, and mutually assist with the ruler of the non-abiding distinct teaching, achieving the perfect and luminous ruler and retinue. > — English (machine translation) (machine translation) - [Previous: 1.135](https://indike.org/pramana/in.bauddha.taisho.1887b.1.135) - [Next: 1.137](https://indike.org/pramana/in.bauddha.taisho.1887b.1.137) - [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.1.136) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.136](https://indike.org/pramana/in.bauddha.taisho.1887b.1.136) · Pramāṇa