法界圖記叢髓錄 1.146

1.146

古記云：相和尚總章元年十月十一日，在清禪寺般若院中問於儼師：受持普法軌則云何？師曰：汝能持否？且舉領毛齊提、綱目正也。問：是義云何？師曰：下至世俗之法，皆是中道實相也。遂說十重總別以示之，儼師行錄中總別之文即是此也。一順總、違別，謂總相果法以塵數緣成故順則總，成總緣別故違則別也。二違總、順別，謂成總之緣自位不動故違則總，自位不動而能成故順則別也。三如別之總、如總之別，謂別全是總故如別之總，總全是別故如總之別也。四別不知之總、總不知之別，謂所成總中無別貌故別不知之總，能成緣中無總貌故總不知之別也。五離別之總、離總之別，謂總相果中緣而無不總故離別之總，無異總之別故離總之別也。六無住總、無住別，謂無住者，不自在義，以總相果法不住於自故云無住總，此無住總塵數緣中無所偏當故無住別也。七實相總、實相別，謂總相果法離於智之分別了知故實相總，緣無別相故實相別也，所謂無相也。八法性總、法性別，謂總相果法性自圓通觸緣斯順故法性總，斯順之法全全無側起故云法性別也。九海印總、海印別，謂無盡法數圓明頓現無遺故云海印總，頓現之法各不相知故云海印別也。十證總、證別，謂總相果法唯佛證處故云證總，於此證中諸法不動故云證別也。林德云：以此十重總別平法，然後方能得見一塵一蟻與舍那佛元是一身。依如是等義，方有同時具足及因陀羅網微細境界等也。問：第四總別與第五何別？答：第四重雖不相知，非無二位之殊；第五重則於一體上云總云別故別也。問：第六無住總別與第七實相總別何別？答：實相云離於智之分別，則簡於第六無住之智也。至於第八法性具足理智，可知也。

The Ancient Record says: On the eleventh day of the tenth month in the first year of the Zongzhang era, Preceptor Xiang asked Master Yan in the Prajñā Courtyard of Qingchan Monastery: 'What is the rule for upholding the universal Dharma?' The master said: 'Can you uphold it? For now, lift the collar and the hairs are aligned; raise the main cord and the meshes are set straight.' [Xiang] asked: 'What does this mean?' The master said: 'Down to worldly phenomena, all are the Middle Way, the real mark.' He then taught ten layers of universal and particular to show him; the passage on universal and particular in Master Yan’s record of conduct is precisely this: First, conforming to the universal and contrary to the particular. That is, because the resultant phenomena of the universal characteristic are accomplished by dust-mote-numerous conditions, conforming [to the whole] makes it universal; because the conditions accomplishing the universal are particular, being contrary [to the whole] makes it particular. Second, contrary to the universal and conforming to the particular. That is, because the conditions accomplishing the universal do not move from their own positions, being contrary [to the whole] makes it universal; because they accomplish it without moving from their own positions, conforming [to themselves] makes it particular. Third, the universal as the particular, and the particular as the universal. That is, because the particular is entirely the universal, it is the universal as the particular; because the universal is entirely the particular, it is the particular as the universal. Fourth, the universal unknown to the particular, and the particular unknown to the universal. That is, because within the accomplished universal there is no particular appearance, it is the universal unknown to the particular; because within the accomplishing conditions there is no universal appearance, it is the particular unknown to the universal. Fifth, the universal separate from the particular, and the particular separate from the universal. That is, because in the resultant universal characteristic, among conditions there is nothing that is not universal, it is the universal separate from the particular; because there is no particular distinct from the universal, it is the particular separate from the universal. Sixth, non-abiding universal and non-abiding particular. 'Non-abiding' means not being sovereign; because the resultant phenomena of the universal characteristic do not abide in themselves, it is called the non-abiding universal; because this non-abiding universal does not lean toward or fall upon any single one among dust-mote-numerous conditions, it is the non-abiding particular. Seventh, real-mark universal and real-mark particular. That is, because the resultant phenomena of the universal characteristic are free from discrimination and comprehension by cognition, it is the real-mark universal; because the conditions have no particular characteristic, it is the real-mark particular—that is, signlessness. Eighth, dharmatā universal and dharmatā particular. That is, because the resultant phenomena of the universal characteristic are intrinsically perfectly pervasive, and upon encountering conditions they accord with them, it is the dharmatā universal; because these according phenomena wholly and without side arise, it is called the dharmatā particular. Ninth, ocean seal universal and ocean seal particular. That is, because the boundless number of phenomena are perfectly luminous and suddenly manifested without remainder, it is called the ocean seal universal; because the suddenly manifested phenomena do not know one another, it is called the ocean seal particular. Tenth, realization universal and realization particular. That is, because the resultant phenomena of the universal characteristic are solely the place of the Buddha's realization, it is called the realization universal; because within this realization all phenomena do not move, it is called the realization particular. Linde says: 'Only after leveling phenomena through these ten layers of universal and particular can one see that a single dust mote or a single ant is originally of one body with Vairocana Buddha. Only based on such meanings do the simultaneous completeness, the Indra's net subtle realm, and so forth exist.' Question: What is the difference between the fourth universal and particular and the fifth? Answer: Although in the fourth layer they do not know each other, there is still the distinction of two positions; the fifth layer speaks of universal and particular upon one single substance, hence they differ. Question: What is the difference between the sixth non-abiding universal and particular and the seventh real-mark universal and particular? Answer: 'Real mark' says 'free from discrimination by cognition,' which excludes the non-abiding cognition of the sixth. As for the eighth, dharmatā, it fully possesses both principle and cognition, as can be known.