法界圖記叢髓錄 1.151

1.151

法記云：論曰「一切菩薩者，謂住信行地」者，信者十信，行者三賢，地者十地也。若約大分門，則信行地者三賢，得證者十地也。不可思議諸佛法者，是出世間道品者，不思議佛法則是佛內證也。謂猶如池水具含影像有二義也，謂攝入諸像義，及現現諸像義。而有一人立在池邊，見此諸像為他說也。如是佛證三種世間為自身心，如彼水中攝入諸像，以自內證臨機外向分示十地，如彼水中現現諸像。金剛藏之定中稱受佛外向法，出定已後為機而說。如彼一人立在池邊，見水中像與他說也。謂如約內證，則唯不思議法，無十地相。然以前機多三乘故，佛意欲令為說十地，故於外向心頭分示十地，是義大不可說。剛藏入定稱受其法，出定已後所說十地，是說大可說也。故至相云：地有二分，一因、二果。因謂世間方便行修，即加行地分齊；果謂出世離相真證，即正證智分齊也。出世間道品者，問：何故出世間處道有品耶？答：若約不思議法則雖無道品，然為機緣分示十地故有道品。是故至相云：今此十地者攝佛因位，一乘三乘聲聞人天並在其中，為五乘所觀。普賢證位，佛果攝用無礙自在，一切皆盡。何以故？十地之法攝眾生中最初門故，地法甚深最難了別故也。明者見智得證者，以證見之智，得證眾生身心是不思議佛法也。問：何故眾生不知不見耶？答：若約證見之智不動，今日箇箇眾生之身心即是不思議佛法，即是世間道品，然但凡夫自不知耳。問：何故至相云「前二觀解、後二行解，見始智終、得始證終」耶？答：此但寄修云耳。若假言者，二佛世界塵數劫中，修緣起實相陀羅尼者是觀解，念念得證者是行解也。說者於中分別者，有二：一若約佛心，則雖無十地，由所引機多三乘故，加金剛藏為說十地，欲令信行地菩薩證入智惠地故，乃於後得筆中分示十地以為說也。二剛藏菩薩定中稱受，後得言說以為說也。謂佛以無言為其說故，是無言教之本也。剛藏之稱受亦是無言，而為待言教之本也。入者信樂得證者，佛言：我已修習，證汝身心。汝等應知更無異事。何故我等未得知耶？但以無信故不得耳。信則能知，要須信也。是故能信自己身心是不思議佛法，故云信也。不捨此信而能恒守，故云樂也。由如是信樂故，親證自己身心，故云得證也。智惠地者謂十地智者，至相與遠師同以此句為根本入也。問：加所為二十句者，為是正說時言耶？為是經家所列耶？答：約文則經家，約義則正說也。問：若約義則正說者，為佛口業所攝耶？意業所攝耶？答：口業也。問：佛在定中無有口業為作之說，何云口耶？答：以教之所起從口業故也。此所起之教從何而起耶？本以不說為根，故是意業。若約現相放光摩頂執手觸目等示法之軌，則是身業所攝也。然佛口業稱大虛故，所起之教亦稱大虛也。攝入者，信聞不思議法之心中其法頓現，故云攝也。心契稱法，故云入也。聞惠中攝一切善根者，佛陀三藏云：「稱體聞惠攝圓宗理，與理相應為可貴也（已上）。」稱體者，稱海印體也。比如眾苗皆依大地，世出世間一切善根，無有不依海印而起、不依海印而住也。此海印之法於信心中了了頓現，故云聞惠中攝一切善根也。思議入者，聞惠所聞思而不失也。議者，於思惠中所思之法，以意言觀了其相狀。入者同上。一切道品者，不思議法也。智方便者，若聞法時心不外緣，專依此法相續思惟，是方也。由如是故，心便於法，是便也。分別選擇者，其心行於所聞之法，別其逆順，由如是故取其順法，是選也；捨其逆法者，是擇也。法相入者，所思之法於心現現了了分明故也。彼彼義者，以不思議法非一故也。無量種種知者，凡所觸向對面無非不思議佛法故。所知之法既無有量，能知之智亦無量也。教化入者，前攝入中聞不思議法，思議入中思察其法相，法相入中彼不思議法現其心也。菩薩最初發誓願者，非先自度，欲先度他故，以其心所現之法教諸眾生，故云教化入也。隨所思議名字具足善說法者，以其思惠所思之法教化眾生，故云隨所思議也。稱前聞惠所聞之法立名教化，故云名字具足也。善決定說者，若以傳聞之法而教他，則非善決定說也。比如明見掌中之珠，心中了法亦復如是，而以如是自所得法為他演說，故云善決定說也。證入者，以自所得之法化眾生時，自行即滿故也。一切法者，是不思議法也。平等智者，此菩薩心得彼法時，其心與法不可得分。比如以器汲盈池水還注池中，不可得分此是器水、此是池水，故云平等智也。教化眾生即是自成佛法者，問：何故至證入後方釋教化入耶？答：辨證入時方現利他，即是自利之義也。謂菩薩發誓只欲度他，然先度他時法爾自證真如法故，至證入後釋教化入也。不放逸入者，如緣柱時，心若有轉，即是放也。由其放故，趣於他境，即是逸也。如是菩薩依不思議佛法，其心不轉，又於他境心亦不趣，故云不放逸入也。言一切魔法不能染者，魔有四種，一天、二人、三陰、四煩惱也。煩惱魔者，三毒為根所起煩惱也。謂修行之心對違順境，或嗔或貪不能寂靜，是煩惱魔也。陰魔者，五陰之中，四是心、一是色。修行之時，貪求衣食等及五塵境界是色魔，貪求之心是心魔也。人魔者，修行之時，父母檀越惡友好色等類，皆人魔也。天魔者，修行之時，第六天魔即自思惟：此人起其勝心修其勝行，必得勝果，非我眷屬。是故不離此人，常欲惱亂；若不能惱亂，即欲令其死。此等是天魔也。地地轉入者，七地已前雖能趣向無相而修，然是有功用位故，猶起加行作意，乘於自心行力而修；八地已上，無相觀智現前究竟故，乘本誓願及與法力任運進修故，云地地轉入也。無貪等善根淨者，不思議法中本無三毒故，無貪等善無始時有，然約寄位，則七地以前有功用位執心不捨故，三種善根清淨之義不得現前，至於八地任運之位三種善根淨義竟現故，云無貪等善根淨也。復有善根等者，決伏疑也。於十地中，一一地皆有地前加行善根、有地上善根故。約地前加行，云復有善根；約地上善根，則是不思議佛法也。疑云：七地以前加行善根生於八地以上善根耶？為決此疑故，云唯八地之加行善根生其八地善根也，是故云復有善根能為出世間道品因也。菩薩盡入中如來祕密智者，約不思議佛法則雖無十重，而隨寄位且分十種祕密智也。此祕密智是不思議法故，約得此法云入一切如來祕密智也。佛盡入中於一切智入智者，一切智者是佛一切智、一切種智也。入智者，菩薩智也。由菩薩智入佛圓智故，菩薩之智亦成圓智也。問：菩薩盡入中云入如來祕密智，與佛盡入中云入佛一切智何別？答：菩薩盡入中得不思議佛法，而但是盡果之因位。佛盡入中得不思議法，是盡因之果位。故別也。問：遠公以佛盡入為在因中，與菩薩盡入何別？答：約建立，則菩薩盡入立第十地，佛盡入立佛果位。而以佛盡為因中之果者，以信行地菩薩得不思議佛法故，以為因中果，而云得佛果德，非謂佛盡為在因也。是諸入為挍量等者，從是諸入至差別為所挍量者，是遠公之意。從諸入至轉勝為所挍量者，是藏師之意也。遠公意則三賢十地次第轉勝之位，是所寄故，是所拂也；九入差別是根本入中德義差別故，非所拂也。藏師意則三賢十地是全不思議佛法之位也，攝等九入亦全不思議佛法也，是故九入差別及三賢十地之轉勝皆不捨也。是則智義差別之九入次第轉勝三賢十地皆非所拂，是故挍量而不捨也；其三乘中行布次第差別轉勝決定者皆所捨也。問：既全不思議法之三賢十地應無勝劣，何云有轉勝耶？答：雖無情計之勝劣，亦有緣起之勝劣也。問：緣起勝劣云何？答：猶如瓶中含大虛空，甕中亦爾。然含大空之瓶童稚能提，含大空之甕童不易提。如是十信位中攝盡法界，十住等位亦攝法界，雖攝法界義同，而隨位別故，攝法界之十信是劣，攝法界之十住等是勝也。故緣起差別非所拂也。是故約一信位，成佛之義順梵行，將二德立為圓滿佛，餘人等立為隨分佛。於是林德舉此二義，就問相元，元曰：俱非和尚之意。則以十信一位形十住等為門別故云隨分佛，然全攝法界究竟無側故云圓滿佛也。是以一乘，隨何一位成佛之時，具足分滿二義也（已上）。故藏師之意，九入中入者，是根本入之入也。九入中攝等九者，是根本入中智惠地也。故皆不捨也。此言說解釋者，有三義。遠公云：此九入言說中，以六相解釋之義應知也。藏師二釋如疏。除事事者，謂陰界等者，此義實難可解。故林德問於大乘冏公，冏云：於陰界入須六相則融之無難。而言除者，言三科百法不用六相也。然而若除陰界入，何處用六相耶？故非吾所可知也。餘師云：六相者引三乘時之所用方便也。然彼所執體性各別，三科法上用六相則其法雜亂不得利益，故云除事也。融順和尚云：要以六相言說說《花嚴經》，若以三科百法說則是三乘，故云除事也。

Fa's Record states: As for the treatise saying, '"All bodhisattvas" refers to those abiding in the stage of practice of faith': 'faith' refers to the ten faiths, 'practice' to the three stages of worthiness, and 'stage' to the ten stages. If taken in terms of the major divisions, the stage of practice of faith comprises the three stages of worthiness, and attaining realization comprises the ten stages. 'Inconceivable dharmas of the buddhas' refers to 'the bodhipakkhiyadharmas of transcendence': the inconceivable buddhadharmas are precisely the Buddha's internal realization. That is, just as the water in a pool contains reflections, there are two meanings: the meaning of gathering and taking in all images, and the meaning of manifesting each and every image. A person standing by the edge of the pool sees these images and explains them to others. Likewise, the Buddha realizes the three kinds of worlds as his own physical and mental being—like the water taking in all images—and from his own internal realization faces outward toward beings' capacities to reveal the ten stages distinctly, like the water manifesting each and every image. Vajragarbha, within samādhi, receives in accord [with truth] the Buddha's outward-facing Dharma, and after emerging from samādhi, expounds it for beings' capacities—just as that person standing by the edge of the pool sees the images in the water and explains them to others. That is to say, if taken in terms of internal realization, there is only the inconceivable Dharma and no characteristics of ten stages. However, because the capacities beforehand mostly belonged to the three vehicles, the Buddha's intention was to have the ten stages expounded for them; thus, in his outward-facing mind he distinctly revealed the ten stages. This meaning is immensely ineffable. Vajragarbha entered samādhi, received that Dharma in accord [with truth], and the ten stages he expounded after emerging from samādhi constitute the immensely effable. Therefore Zhixiang says: 'The stages have two divisions: first, cause; second, effect. Cause refers to worldly upāya practice and cultivation, which is the scope of the preparatory stages; effect refers to transcendent, signless true realization, which is the scope of direct realization wisdom.' As for 'the bodhipakkhiyadharmas of transcendence': Question: Why are there divisions of the path (dharmas) in the realm of transcendence? Answer: If taken in terms of the inconceivable Dharma, although there are no divisions of the path, because the ten stages are distinctly revealed for the sake of capacities and conditions, there are divisions of the path. Therefore Zhixiang says: 'Now these ten stages subsume the Buddha's causal stage; the One Vehicle, the three vehicles, śrāvakas, humans, and devas are all contained within them, being contemplated by the five vehicles. In Samantabhadra's stage of realization, the subsumed functions of the Buddha-fruit are unobstructed and unhindered, exhausting everything. Why is this? Because the Dharma of the ten stages is the foremost gate subsuming sentient beings, and the Dharma of the stages is extremely profound and most difficult to discern.' 'The clear one: one who realizes through the wisdom of seeing': through the wisdom of seeing by realization, one attains the realization that sentient beings' bodies and minds are the inconceivable buddhadharmas. Question: Why do sentient beings not know and not see this? Answer: If based on the unmoving wisdom of seeing by realization, the body and mind of each and every sentient being today is precisely the inconceivable buddhadharma, precisely the bodhipakkhiyadharmas of transcendence; it is merely that ordinary beings do not know it themselves. Question: Why does Zhixiang say: 'The first two are understanding through contemplation, and the latter two are understanding through practice; seeing is the beginning and wisdom is the culmination, attaining is the beginning and realizing is the culmination'? Answer: This is merely spoken with reference to cultivation. If spoken conventionally: cultivating the dhāraṇī of the true characteristic of pratītyasamutpāda during kalpas as numerous as the dust motes of two Buddha-worlds is understanding through contemplation; attaining realization from thought-moment to thought-moment is understanding through practice. 'Speaking: distinguishing therein' has two aspects: First, in terms of the Buddha's mind, although there are no ten stages, because the capacities being guided mostly belong to the three vehicles, he empowered Vajragarbha to expound the ten stages for them; wishing to lead the bodhisattvas of the stage of practice of faith to realize and enter the stage of wisdom, he distinctly revealed the ten stages through the post-attainment brush as his exposition. Second, Bodhisattva Vajragarbha received it in accord [with truth] in samādhi, and afterwards utilized words to expound it. That is, the Buddha expounded it for him wordlessly, which is the root of the wordless teaching. Vajragarbha's receipt in accord [with truth] was also wordless, yet served as the root for the teaching that awaited words. 'Entering: attaining realization through faithful joy': the Buddha said, 'I have already cultivated and realized your bodies and minds. You should know that there is no other matter.' Why have we not yet come to know it? It is solely because we lack faith that we do not attain it. If one has faith, one can know; faith is fundamentally required. Therefore, being able to have faith that one's own body and mind are the inconceivable buddhadharma is called 'faith.' Not abandoning this faith and being able to maintain it constantly is called 'joy.' By means of such faithful joy, one personally realizes one's own body and mind, and this is called 'attaining realization.' 'Stage of wisdom refers to the wisdom of the ten stages': Zhixiang and Master Yuan both regard this phrase as the foundational entry. Question: Are the twenty phrases regarding the empowerment and what it is for spoken during the actual exposition? Or are they enumerated by the compiler of the sūtra? Answer: In terms of the text, it is the compiler of the sūtra; in terms of the meaning, it is the actual exposition. Question: If in terms of meaning it is the actual exposition, is it subsumed under the Buddha's vocal action? Or under mental action? Answer: Under vocal action. Question: When the Buddha is in samādhi, there is no vocal action producing exposition; why call it vocal? Answer: Because the arising of the teaching comes from vocal action. From where does this teaching that arises originate? Originally taking non-exposition as its root, it is mental action. If taken in terms of manifesting signs—emitting light, rubbing the head, grasping the hand, eye contact, and the like to show the norm of the Dharma—then it is subsumed under bodily action. However, because the Buddha's vocal action accords with great space, the teaching that arises also accords with great space. 'Gathering entry': in the mind of faith and hearing the inconceivable Dharma, that Dharma appears suddenly; thus it is called 'gathering.' When the mind tallies with and accords with the Dharma, it is called 'entry.' Regarding 'subsuming all roots of good within wisdom born of hearing', Tripiṭaka Master Buddha[bhadra] said: 'Wisdom born of hearing that accords with the essence subsumes the principle of the perfect doctrine; being in accord with the principle is what is precious (end of quote).' 'Accords with the essence' means according with the essence of the ocean seal. Just as all sprouts rely on the great earth, there are no roots of good whatsoever, worldly or transcendent, that do not arise relying on the ocean seal and do not abide relying on the ocean seal. When this Dharma of the ocean seal appears clearly and suddenly within the faithful mind, it is called 'subsuming all roots of good within wisdom born of hearing.' 'Reflective entry': contemplating what has been heard through wisdom born of hearing without losing it. 'Reflecting' means: regarding the Dharma contemplated within wisdom born of reflection, one understands its features through mental discourse and contemplation. 'Entry' is as above. 'All bodhipakkhiyadharmas' means the inconceivable Dharma. 'Upāya of wisdom': when hearing the Dharma, if the mind does not condition external objects but exclusively relies on this Dharma in continuous reflection, this is 'method' (fang). Because of this, the mind is facilitated toward the Dharma; this is 'expediency' (bian). 'Distinguishing and selecting': the mind operates upon the Dharma heard and distinguishes between the contrary and the favorable; taking up favorable dharmas because of this is 'choosing' (xuan); relinquishing contrary dharmas is 'selecting' (ze). 'Dharma-characteristic entry': because the contemplated Dharma appears in the mind distinctly and clearly. 'Various meanings': because the inconceivable Dharma is not singular. 'Knowledge of immeasurable varieties': because whatever one encounters or faces is nothing other than the inconceivable buddhadharma. Since the Dharma known is boundless, the wisdom that knows is also boundless. 'Transformative entry': in the previous 'gathering entry', one heard the inconceivable Dharma; in 'reflective entry', one contemplated its Dharma-characteristics; in 'Dharma-characteristic entry', that inconceivable Dharma appeared in one's mind. When a bodhisattva initially generates vows, it is not to deliver oneself first, but wishing to deliver others first; therefore, using the Dharma that appears in one's mind, one teaches all sentient beings; hence it is called 'transformative entry.' 'Skilfully expounding the Dharma with names complete in accord with what is reflected': teaching sentient beings with the Dharma contemplated through one's wisdom born of reflection is called 'in accord with what is reflected.' Establishing names and teaching in accord with the Dharma heard in the previous wisdom born of hearing is called 'names complete.' 'Skilfully decisive exposition': if one teaches others with Dharma received by hearsay, it is not a skilfully decisive exposition. Just as one clearly sees a jewel in the palm of one's hand, understanding the Dharma within the mind is also like this; expounding for others such Dharma attained by oneself is called 'skilfully decisive exposition.' 'Realization entry': when transforming sentient beings with the Dharma attained by oneself, one's own practice is fulfilled; hence the name. 'All dharmas' means the inconceivable Dharma. 'Equanimous wisdom': when this bodhisattva's mind attains that Dharma, his mind and the Dharma cannot be distinguished. For instance, if water is drawn from a pool to fill a vessel and then poured back into the pool, one cannot distinguish between the water from the vessel and the water from the pool; hence it is called 'equanimous wisdom.' 'Transforming sentient beings is itself the personal accomplishment of buddhadharmas': Question: Why is 'transformative entry' explained only after reaching 'realization entry'? Answer: It is when determining 'realization entry' that the meaning of benefiting others being itself self-benefit is revealed. That is, the bodhisattva takes vows solely wishing to deliver others; yet naturally, when first delivering others, he personally realizes the dharma of tathatā; therefore, 'transformative entry' is explained after 'realization entry.' 'Non-lax entry': for instance, when focusing on a pillar, if the mind turns away, that is 'laxity' (fang). Because of its laxity, it tends toward other objects; that is 'remissness' (yi). Likewise, when a bodhisattva relies on the inconceivable buddhadharma, his mind does not turn away, nor does his mind tend toward other objects; hence it is called 'non-lax entry.' As for 'all māra-phenomena cannot defile': there are four kinds of māra: first, devas; second, humans; third, aggregates (skandhas); fourth, afflictions (kleśas). Affliction-māra refers to the afflictions arising from the three poisons as roots. That is, when the mind of cultivation faces adverse or agreeable objects, either harboring anger or greed, it cannot remain tranquil; this is affliction-māra. Skandha-māra refers to: among the five skandhas, four are mental and one is material. At the time of cultivation, greedily seeking food and clothing, as well as the realms of the five sense objects, is material māra; the greedy mind is mental māra. Human-māra refers to: at the time of cultivation, parents, donors, bad friends, enticing beauty, and the like are all human-māras. Deva-māra refers to: at the time of cultivation, the māra of the sixth heaven reflects: 'This person gives rise to a supreme mind and cultivates supreme practices; he will surely attain the supreme fruit and not be of my retinue.' Therefore, never departing from this person, he constantly desires to disturb him; if unable to disturb him, he desires to cause his death. These are deva-māras. 'Progressive entry through stage after stage': before the seventh stage, although one can cultivate toward signlessness, because it is a stage with effort, one still gives rise to preparatory attention and cultivates relying on the power of one's own mental practice; from the eighth stage onward, because the wisdom of signless contemplation appears right before one to the ultimate degree, one advances and cultivates effortlessly relying on fundamental vows and the power of the Dharma; hence it is called 'progressive entry through stage after stage.' 'Purity of roots of good such as non-greed': because in the inconceivable Dharma there are originally no three poisons, the goods of non-greed and so forth have existed from beginningless time. However, in terms of designated stages, because in the effortful stages prior to the seventh stage the grasping mind is not abandoned, the meaning of the purity of the three roots of good cannot become manifest; when reaching the effortless position of the eighth stage, the purity of the three roots of good ultimately becomes manifest; hence it is said, 'purity of roots of good such as non-greed.' 'There are further roots of good, etc.': this resolves a latent doubt. Across the ten stages, each and every stage has preparatory roots of good prior to the stage and roots of good upon the stage. In terms of the preparation prior to the stage, it says 'there are further roots of good'; in terms of the roots of good upon the stage, they are the inconceivable buddhadharmas. The doubt asks: Do the preparatory roots of good prior to the seventh stage generate the roots of good of the eighth stage and above? To resolve this doubt, it is said that only the preparatory roots of good of the eighth stage generate the eighth stage's roots of good; therefore it says 'there are further roots of good capable of being the cause for the bodhipakkhiyadharmas of transcendence.' In 'the bodhisattva's exhaustive entry', 'the Tathāgata's secret wisdom': in terms of the inconceivable buddhadharma, although there are no ten layers, according to the designated stages ten kinds of secret wisdom are provisionally distinguished. Since this secret wisdom is the inconceivable Dharma, in terms of attaining this Dharma it says 'entering into all Tathāgatas' secret wisdom.' In 'the Buddha's exhaustive entry', 'the wisdom entering into all-knowledge': all-knowledge is the Buddha's omniscient wisdom and wisdom of all aspects. The entering wisdom is the bodhisattva's wisdom. Because the bodhisattva's wisdom enters the Buddha's perfect wisdom, the bodhisattva's wisdom also becomes perfect wisdom. Question: What is the difference between 'entering the Tathāgata's secret wisdom' in the bodhisattva's exhaustive entry, and 'entering the Buddha's all-knowledge' in the Buddha's exhaustive entry? Answer: In the bodhisattva's exhaustive entry, one attains the inconceivable buddhadharma, but it is merely the causal stage exhausting the fruit. In the Buddha's exhaustive entry, one attains the inconceivable Dharma, which is the fruition stage exhausting the cause. Hence they differ. Question: Venerable Yuan regards the Buddha's exhaustive entry as being within the cause; how does it differ from the bodhisattva's exhaustive entry? Answer: In terms of establishment, the bodhisattva's exhaustive entry is established as the tenth stage, and the Buddha's exhaustive entry is established as the Buddha-fruit stage. Yet regarding the Buddha's exhaustive entry as fruit within cause is because the bodhisattva of the stage of practice of faith attains the inconceivable buddhadharma; taking it as fruit within cause, it is said that one attains the virtues of the Buddha-fruit, not that the Buddha's exhaustion is situated within the cause. As for 'these entries are the comparison, etc.': taking 'from these entries up to distinction as the object of comparison' is Venerable Yuan's interpretation. Taking 'from these entries up to progressively superior as the object of comparison' is Master Zang's interpretation. In Venerable Yuan's view, the positions of sequential progressive superiority of the three stages of worthiness and ten stages are designated, and are therefore to be swept away; the distinctions among the nine entries are distinctions in virtuous meaning within the fundamental entry, and are therefore not to be swept away. In Master Zang's view, the three stages of worthiness and the ten stages are stages entirely of the inconceivable buddhadharma; the nine entries such as gathering are also entirely the inconceivable buddhadharma. Therefore, neither the distinctions of the nine entries nor the progressive superiority of the three stages of worthiness and ten stages are abandoned. Thus, the nine entries of distinctions in wisdom and meaning and the sequentially progressively superior three stages of worthiness and ten stages are both not to be swept away, and are therefore compared without being abandoned; the fixed sequential distinctions and progressive superiority of the graduated practices within the three vehicles are all to be abandoned. Question: Since the three stages of worthiness and ten stages are entirely the inconceivable Dharma, they should have no superiority or inferiority; why speak of progressive superiority? Answer: Although there is no superiority or inferiority of conceptual grasping, there is superiority and inferiority of pratītyasamutpāda. Question: What is the superiority and inferiority of pratītyasamutpāda? Answer: Just as a bottle contains great space, an urn also does so. However, a bottle containing great space can be lifted by a child, whereas an urn containing great space cannot easily be lifted by a child. Likewise, the stage of the ten faiths completely subsumes the dharmadhātu, and stages such as the ten abodes also subsume the dharmadhātu. Although the meaning of subsuming the dharmadhātu is identical, because they vary according to stage, the ten faiths subsuming the dharmadhātu are inferior, and the ten abodes and above subsuming the dharmadhātu are superior. Therefore, distinctions of pratītyasamutpāda are not to be swept away. Hence, with regard to a single stage of faith, the meaning of attaining Buddhahood accords with pure practice; taking the two virtues, it establishes the fulfilled Buddha, while the others are established as partial buddhas. Thereupon, Linde brought up these two meanings and asked Xiangyuan about them. Yuan said: 'Neither represents our Master's intention.' That is, because comparing the single stage of the ten faiths against the ten abodes and so forth constitutes a difference of gates, it is called a partial buddha; yet because it completely subsumes the dharmadhātu and is ultimately without margin, it is called a fulfilled Buddha. Therefore, in the One Vehicle, whenever Buddhahood is attained at any single stage, it is replete with both the partial and fulfilled meanings (end of quote). Thus, in Master Zang's view, the 'entry' among the nine entries is the entry of the fundamental entry. The nine items such as 'gathering' among the nine entries are the stage of wisdom within the fundamental entry. Hence neither is abandoned. Regarding 'interpreting these verbal explanations', there are three meanings. Venerable Yuan says: 'Within the verbal explanations of these nine entries, the meaning of explaining them through the six characteristics should be understood.' Master Zang's two explanations are as in the commentary. As for 'excluding individual phenomena, which refers to skandhas, dhātus, etc.': this meaning is truly difficult to understand. Therefore Linde questioned Master Jiong of the Mahāyāna; Jiong said: 'Applying the six characteristics to the skandhas, dhātus, and āyatanas allows them to interfuse without difficulty. The statement "excluding" means that the three categories and hundred dharmas do not employ the six characteristics.' However, if skandhas, dhātus, and āyatanas are excluded, where would the six characteristics be used? Hence it is beyond what I can know. Other masters say: 'The six characteristics are upāyas used when guiding the three vehicles. Yet their attachments regard essences as distinct; if the six characteristics are applied to the dharmas of the three categories, those dharmas would become confused and attain no benefit; hence it says "excluding individual phenomena".' Master Rongshun says: 'The Avataṃsaka Sūtra must be expounded using the discourse of the six characteristics; if expounded through the three categories and hundred dharmas, it is the three vehicles; hence it says "excluding individual phenomena".'