法界圖記叢髓錄 1.147

1.147

大記云：如總相別相乃至常在中道者，有二釋：謂一意從總相至中道方云如字；一意於總相別相下即云如字。解云：初意則總非別、別非總，成非壞、壞非成等，故云不即不一。然而總全別，別全總，故云不離不異等也。後意則不即不離則成壞相也，不一不異則同異相也。謂下教人至究竟果處，執真妄同體，故以壞相印印之。則真妄各住本來不動，故云不即。以成相印印之，則真妄真，故云不離也。又當始覺同本覺之位，有凡聖一異之病，故以同相治之。謂即同本覺之日。執凡聖一身，故以異相治之，凡聖各異故云不一；以同相治之，凡聖一量，故云不異也。如是以因緣緣起等三觀，對治別執三乘，即離一異之病，故其三乘眷屬與一乘主為不即不離之伴，得成圓明具德之主伴也。問：用六相則病應已盡，何須更用四句耶？答：若得總相則不須四句，然為計別之人說四句耳。一乘三乘主伴相成者，問：一向一乘主、三乘伴耶？或反此而云耶？答：有云：如後。雖然，唯是一向一乘是主、三乘是伴也。謂一向根本入名為總，九入名為別耳。非以根本入之名為別，餘九入名為總故。但以一乘之名為總為主，三乘之名為別為伴也。問：若爾，何故云主伴相成耶？答：由一乘故有三乘、由三乘故有一乘，是故一乘則總含三乘為主，三乘則要依一乘為伴，故云相成也。一乘別教三乘別教准義可解者，用六相義唯同教門，故除一乘別教及三乘別教。然若委說，則一乘別教為主，三乘別教是眷屬伴。約此現示中道之義，可准解也。一云：前云圓教及三乘皆是同教，今此一乘別教深於同教、三乘別教淺於同教，准義可解故也。

The Great Record says: On 'Like universal characteristic, particular characteristic... and so forth, constantly abiding in the Middle Way,' there are two explanations: One interpretation takes the word 'like' to apply only from universal characteristic through to the Middle Way. Another interpretation takes the word 'like' to apply immediately below universal characteristic and particular characteristic. The explanation states: In the first interpretation, the universal is not the particular, the particular is not the universal, integrating is not disintegrating, disintegrating is not integrating, and so forth, hence it says 'neither identical nor one.' Yet the universal is entirely the particular, and the particular is entirely the universal, hence it says 'neither separate nor different,' and so forth. In the second interpretation, 'neither identical nor separate' refers to integrating and disintegrating characteristics; 'neither one nor different' refers to identical and distinct characteristics. That is, when people of lower teachings arrive at the ultimate fruition, they cling to the view that the real and the deluded share the same substance; therefore, one stamps it with the seal of the disintegrating characteristic. Then the real and the deluded each abide in their original state without moving, hence 'not identical.' When one stamps it with the seal of the integrating characteristic, then the real and deluded are real, hence 'not separate.' Furthermore, at the stage where initial awakening equals original awakening, there is the affliction of oneness or difference between ordinary beings and sages; therefore, one cures it with the identical characteristic. That is, on the day of equalling original awakening, if they cling to ordinary beings and sages being one body, one cures it with the distinct characteristic, so that ordinary beings and sages are distinct, hence 'not one'; if one cures it with the identical characteristic, ordinary beings and sages are of one measure, hence 'not different.' In this way, by using the three contemplations of cause and condition, pratītyasamutpāda, and so forth, one counteracts the distinct attachments of the three vehicles and the afflictions of oneness, difference, identity, and separation. Therefore, the retinue of the three vehicles becomes the companion neither identical nor separate from the ruler of the One Vehicle, successfully establishing the ruler and retinue of perfect luminescence and complete virtue. Question: If one uses the six characteristics, afflictions should already be exhausted; why is it necessary to further use the four propositions? Answer: If one attains the universal characteristic, there is no need for the four propositions; however, the four propositions are spoken for those who calculate particulars. Regarding 'The One Vehicle and the three vehicles mutually accomplish each other as ruler and retinue': Question: Is the One Vehicle exclusively the ruler and the three vehicles the retinue? Or is it stated in reverse? Answer: Some say: 'As the latter.' Nevertheless, it is solely and exclusively that the One Vehicle is the ruler and the three vehicles are the retinue. That is, the fundamentally entering one alone is called the universal, and the nine entries are called the particulars. It is not that the name of the fundamentally entering one is the particular and the remaining nine entries are the universal. It is merely that the name of the One Vehicle is the universal and the ruler, and the names of the three vehicles are the particulars and the retinue. Question: If so, why say that ruler and retinue mutually accomplish each other? Answer: Due to the One Vehicle there are the three vehicles; due to the three vehicles there is the One Vehicle. Therefore, the One Vehicle universally contains the three vehicles as ruler, and the three vehicles necessarily rely on the One Vehicle as retinue; hence it says 'mutually accomplish.' Regarding 'The distinct teaching of the One Vehicle and the distinct teaching of the three vehicles can be understood by analogy': The use of the meaning of the six characteristics applies solely to the gate of the shared teaching, hence the distinct teaching of the One Vehicle and the distinct teaching of the three vehicles are excluded. However, if explained in detail, the distinct teaching of the One Vehicle is the ruler, and the distinct teaching of the three vehicles is the accompanying retinue. In terms of this manifestation of the meaning of the Middle Way, it can be understood by analogy. Another says: 'Earlier it was said that the perfect teaching and the three vehicles are all the shared teaching; now, this distinct teaching of the One Vehicle is deeper than the shared teaching, and the distinct teaching of the three vehicles is shallower than the shared teaching, which can be understood by analogy.'