法界圖記叢髓錄 1.145

1.145

大記云：林德依此處立五重總別，謂一離別之總，是五重海印之初海印也；二帶別而離別之總，亦云緣中現而離緣之總，是第二海印也；三總即別別即總，是第三海印；四亦總亦別，是第四海印也；五非總非別，是第五海印也，謂攬別成總故非總，依總成別故非別，並形奪故也。於此五重之內，初總、次別，又第二總、第三別等，如是相望而作總別。又此二各具總別也，謂除初海印，於第二重，佛證心是總、所現三世間別，此別不劣於總也。此中無同異成壞，此之總別只是一體故，是緣起六相之所入真源也。於第三重，不防用六相也，此亦法體非方便六相也。約第四重以去，配因緣、緣起、性起等三觀，含有三義，謂一總相者無住別教，別相者所流三乘。於所目中，同異相者因緣觀，成相者緣起觀，壞相者性起觀。此中約所治之病為別相耳，非能治六相中別相也。二除無住別教及別執三乘，就所目中，總別相者性起觀，同異相者因緣觀，成壞相者緣起觀也。又此三觀，一一各具六相也。此第四重以去，是方便六相也。以此五重釋處處文義理方盡，今此文中具五重也。

The Great Record says: Based on this passage, the Virtuous Lin established fivefold universality and particularity: 1. the universal apart from particulars is the first ocean seal among the fivefold ocean seals; 2. the universal that bears particulars yet is apart from particulars—also called the universal manifested amid conditions yet apart from conditions—is the second ocean seal; 3. the universal being precisely particulars and particulars being precisely the universal is the third ocean seal; 4. being both universal and particular is the fourth ocean seal; 5. being neither universal nor particular is the fifth ocean seal—that is, because it gathers particulars to form the universal, it is not universal; because it relies on the universal to form particulars, it is not particular, as they mutually shape and negate each other. Within this fivefold [structure], the first is universal, the next is particular; further, the second is universal, the third is particular, and so on, mutually contrasted to form universality and particularity. Furthermore, these two each possess universality and particularity: that is, excluding the initial ocean seal, in the second layer, the Buddha's realization mind is universal, and the manifested three realms are particular; these particulars are not inferior to the universal. Here there is no identity, distinction, integration, or disintegration; because this universality and particularity are merely of one essence, it is the true source entered by the six characteristics of pratītyasamutpāda. In the third layer, it does not impede the application of the six characteristics; this is also the essential substance of phenomena, not the six characteristics of upāya. Explained from the fourth layer downward, matching them with the three contemplations of cause and condition, pratītyasamutpāda, and nature manifestation contains three meanings: 1. The universal characteristic is the non-abiding distinct teaching, and the particular characteristic is the three vehicles that flow forth. Within that which is designated, the characteristics of identity and distinction are the contemplation of cause and condition; the integrating characteristic is the contemplation of pratītyasamutpāda; and the disintegrating characteristic is the contemplation of nature manifestation. Here, it is the illness to be cured that is considered the particular characteristic, not the particular characteristic among the six characteristics that can cure. 2. Excluding the non-abiding distinct teaching and the three vehicles of distinct attachment, within that which is designated, the universal and particular characteristics are the contemplation of nature manifestation; the identical and distinct characteristics are the contemplation of cause and condition; and the integrating and disintegrating characteristics are the contemplation of pratītyasamutpāda. Furthermore, these three contemplations each individually possess the six characteristics. From this fourth layer downward, they are the six characteristics of upāya. Only by using this fivefold [structure] to explain the passages in various places is the meaning and principle completely exhausted; now in this text, the fivefold [structure] is complete.