[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) › 1.144 # 法界圖記叢髓錄 1.144 法界圖記叢髓錄 1.144 - **Language:** Classical Chinese ### [1.144](https://indike.org/pramana/in.bauddha.taisho.1887b.1.144) 法記云：總相者根本印，別相者餘屈曲者，總則一含多德，別則多德非一也。問：一者是何？多德是何？答：法界法之隨舉無側之義是一也，此無側一之無盡之義是多德也。問：無側一之無盡之義如何見耶？答：且約此緣成一堂云，則每一一緣皆滿足堂者是也。謂隨舉一法無側起而究竟絕待者是無側一，此一所含別德亦各統包一一究竟，故每一一緣皆滿足法者，是無盡之德也。若引例而言者，文殊知識是智照無二相。若隨所依而散說，則善財見文殊時即見三千世界塵數知識，謂能照智與所照境只是一故，見一文殊時所依三千即是知識，故云即見三千世界塵數知識也。若捨所依而說，則總攬法界諸法成一文殊故，見一文殊時非但得見三千世界塵數知識，亦得頓參法界塵數諸善友也，是故約一文殊盡法界際三千世界塵數知識一一亦盡法界際也。問：然則一文殊耶？多文殊耶？答：隨所約約是一文殊，隨所約約是一堂也。是故一文殊亦得，多文殊亦得；一堂亦得，多堂亦得也。同相者印故者，五十四角同一印圓，故云曲別而同印也。問：分同滿同之義云何？答：不可分異之大虛分為十方，一方虛空同大虛時，十方虛空同時同者，滿同。唯見一方同，不見餘方同者，分同也。異相者增相故者，問：數增耶？位增耶？答：一云：第一角第二角如是而數故，隨其數增位亦增也。一云：第一第二如是而數故云數增，然非角增，故非位增也。成相者略說故者，比如有人立在堂前，以人一言呼堂內眾，眾皆口許。如是以印一言呼印之時，五十四角皆即是印，故康藏云：緣成和合，略言標現。問：同相中明一一角同於圓印之義，此中明何義耶？答：隨一角曲每即是印，為成相耳，非謂諸角成於印也。壞相者廣說故者，如執人身詰其人名，無有一物的受人名。如是廣辨五十四角次第詰之，無有一角受圓印名，故康藏云：緣散無作，廣辨因緣也。故此印中印之圓滿者，是總相也。圓滿印之諸角曲者，是別相也。諸角曲之二齊同印者，是同相也。齊同印而不動各異者，是異相也。不動異而無所偏當即正印者，是成相也。即正印而各各自住不為作者，是壞相也。此六相門正是一乘不共方便，亦是不共法體也。以此六相且配三觀，則別相是遍計也，同異則因緣觀，成壞則緣起觀，本總則性起觀也。此則寄位言耳。若約一乘，則因緣、緣起、性起三觀無淺深也。總相者義當圓教，別相者義當三乘教者，問：圓教者是同教耶？是別教耶？答：是同教也。謂印圓是圓教，五十四角是三乘，是故圓教及三乘皆同教也。何者？離印圓無諸角、離諸角無印圓故也。 > Fa's Record says: The universal characteristic is the fundamental seal, and the particular characteristic is the remaining bends: the universal is the one containing many virtues, and the particular is the many virtues not being one. Question: What is the one? What are the many virtues? Answer: The meaning of taking up anything without bounds in the phenomena of the dharmadhātu is the one; the meaning of the endlessness of this boundless one is the many virtues. Question: How is the meaning of the endlessness of the boundless one to be seen? Answer: Provisionally speaking in terms of these conditions forming a hall, each and every condition being a complete hall is it. That is to say, taking up any single phenomenon that arises without bounds and is ultimately absolute is the boundless one; the particular virtues contained in this one also each comprehensively enclose each and every ultimate, hence each and every condition being a complete phenomenon is the endless virtue. If drawn by way of analogy: the kalyāṇamitra Mañjuśrī is the non-dual characteristic of wisdom illumination. If dispersed and explained according to that which is relied upon, when Sudhana saw Mañjuśrī he saw kalyāṇamitras as numerous as dust motes in the three-thousandfold world; that is, because the illuminating wisdom and the illuminated object are merely one, when seeing the one Mañjuśrī the three thousand \[worlds\] relied upon are precisely kalyāṇamitras, hence it is said that he saw kalyāṇamitras as numerous as dust motes in the three-thousandfold world. If explained setting aside that which is relied upon, since all phenomena of the dharmadhātu are universally gathered to form the one Mañjuśrī, when seeing the one Mañjuśrī not only is one able to see kalyāṇamitras as numerous as dust motes in the three-thousandfold world, but one also all at once visits all kalyāṇamitras as numerous as dust motes in the dharmadhātu; therefore, in terms of the one Mañjuśrī exhausting the limits of the dharmadhātu, each and every kalyāṇamitra as numerous as dust motes in the three-thousandfold world also exhausts the limits of the dharmadhātu. Question: If so, is it one Mañjuśrī or many Mañjuśrīs? Answer: According to how one considers it, it is one Mañjuśrī; according to how one considers it, it is one hall. Therefore, one Mañjuśrī is admissible, and many Mañjuśrīs are admissible; one hall is admissible, and many halls are admissible. "The identical characteristic is the seal": the fifty-four corners are identical in being a single round seal; hence it is said that the bends are distinct yet identical in the seal. Question: What is the meaning of fractional identity and complete identity? Answer: When the indivisible great space is divided into ten directions, when space in one direction is identical to great space, space in the ten directions being simultaneously identical is complete identity. Seeing identity only in one direction without seeing identity in the other directions is fractional identity. "The distinct characteristic is the augmenting characteristic": Question: Does number augment, or does position augment? Answer: One \[master\] says: Because one counts thus—the first corner, the second corner—as the count augments, the position also augments. Another says: Because one counts thus—first, second—it is called an augmentation of count; however, it is not an augmentation of corners, and thus not an augmentation of positions. "The integrating characteristic is the brief explanation": For example, suppose a person stands in front of a hall and calls the assembly inside the hall with a single word "people," and the assembly all verbally answer. In this way, when one calls the seal with the single word "seal," all fifty-four corners are precisely the seal; hence Kangzang says: "Conditions forming a harmony, briefly spoken of, it is indicated and manifested." Question: In the identical characteristic, the meaning of each and every corner being identical to the round seal was clarified; what meaning is clarified here? Answer: Any single bend of a corner being repeatedly precisely the seal is the integrating characteristic; it does not mean that the various corners form the seal. "The disintegrating characteristic is the extensive explanation": Just as taking hold of a person's body and questioning the name "person," there is not a single real thing that receives the name "person." In this way, extensively distinguishing the fifty-four corners and questioning them in sequence, there is not a single corner that receives the name "round seal"; hence Kangzang says: "Conditions dispersing with no action, one extensively distinguishes causes and conditions." Therefore, in this seal, the round perfection of the seal is the universal characteristic. The various bends of corners of the roundly perfected seal are the particular characteristic. The two bends of corners being equal and identical to the seal is the identical characteristic. Being equal and identical to the seal yet unmoved and mutually distinct is the distinct characteristic. Being unmoved and distinct yet with no partial inclination, being precisely the seal, is the integrating characteristic. Being precisely the seal yet each self-abiding and not acting is the disintegrating characteristic. This gate of the six characteristics is precisely the uncommon upāya of the One Vehicle, and is also the uncommon essential substance of phenomena. If these six characteristics are provisionally matched with the three contemplations, then the particular characteristic is imaginary conceptualization; identity and distinction are the contemplation of cause and condition; integration and disintegration are the contemplation of pratītyasamutpāda; and the original universal is the contemplation of nature manifestation. This is merely spoken by assigning them to stages. If explained in terms of the One Vehicle, the three contemplations of cause and condition, pratītyasamutpāda, and nature manifestation have no shallow or deep. "The universal characteristic corresponds in meaning to the round teaching, and the particular characteristic corresponds in meaning to the three vehicle teaching": Question: Is the round teaching the shared teaching, or is it the distinct teaching? Answer: It is the shared teaching. That is, the perfection of the seal is the round teaching, and the fifty-four corners are the three vehicles; therefore, both the round teaching and the three vehicles are the shared teaching. Why? Because apart from the perfection of the seal there are no corners, and apart from the corners there is no perfection of the seal. > — English (machine translation) (machine translation) - [Previous: 1.143](https://indike.org/pramana/in.bauddha.taisho.1887b.1.143) - [Next: 1.145](https://indike.org/pramana/in.bauddha.taisho.1887b.1.145) - [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.1.144) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.144](https://indike.org/pramana/in.bauddha.taisho.1887b.1.144) · Pramāṇa