法界圖記叢髓錄 1.154

1.154

古記云：根本入大虛之中有八難也。若得知此八難，則雖不見其本疏，可謂得知《地論》之妙旨。若不知此八難，則雖得一十二十家疏，不可謂知《地論》之旨也。謂一此大虛中雖無總別之相，而有可分總別之義，此難見也。謂於上五重總別，約初三重見也。二此大虛中雖無諸教行位，而有可分諸教行位，亦難見也。於所流三乘九入處見也。三此大虛中雖無常無常，而有常智斷障無常智斷障。亦難見也。約復有善根等文見也。若約品會者，是差別平等二周因果、修生本有之二智也。四此大虛中有常無常智，合成一無流智，亦難見也。謂初會四十類法體及法界會神眾則有為也，普賢文殊等同生眾則無為也。此有為無為合成法身，毘盧遮那自體智也。五此大虛中有生滅不生滅合成法體，亦難見也。是無住別教門中無淺深三觀之生滅，證分中無生佛法之不生滅也。六此大虛中不動根本無明即是滿足法體，亦難見也。於終教根本枝末等無明，以普字印印定而見也。七此大虛中於佛盡入發心，於攝入位成佛，亦難見也。約是諸入為挍量智義差別等文見也。八此大虛中無地獄位發心之人，然有地獄中發心成佛，亦難見也。依此言說解釋應知之文見也。

The Ancient Record states: Within the great void of the root entry, there are eight difficulties. If one can know these eight difficulties, then even without seeing the original commentary, one can be said to know the subtle import of the Daśabhūmika-śāstra. If one does not know these eight difficulties, then even if one obtains ten or twenty commentaries, one cannot be said to know the import of the Daśabhūmika-śāstra. Namely: First, although within this great void there are no characteristics of universal and particular, there is the principle by which universal and particular can be distinguished; this is difficult to see. It is to be seen in terms of the first three layers among the five layers of universal and particular above. Second, although within this great void there are no teachings, practices, or stages, there are teachings, practices, and stages that can be distinguished; this is also difficult to see. It is to be seen in the nine entries of the three vehicles that are unfolded. Third, although within this great void there are no permanent and impermanent, there are permanent wisdom severing hindrances and impermanent wisdom severing hindrances; this is also difficult to see. It is to be seen in terms of passages such as "further there are roots of goodness." If spoken in terms of chapters and assemblies, these are the two cycles of cause and effect of distinction and equality, and the two wisdoms of cultivation-born and fundamentally inherent. Fourth, within this great void there are permanent and impermanent wisdoms uniting to form a single undefiled wisdom; this is also difficult to see. Namely, the forty classes of essential substance of phenomena and the host of spirits in the dharmadhātu assembly of the first assembly are conditioned; whereas the co-born assembly of Samantabhadra, Mañjuśrī, and others is unconditioned. These conditioned and unconditioned unite to form the dharmakāya, the wisdom of Vairocana's own essence. Fifth, within this great void there are arising-and-ceasing and non-arising-and-ceasing uniting to form the essential substance of phenomena; this is also difficult to see. This is the arising and ceasing of the three contemplations without shallowness or depth within the non-abiding distinct teaching gate, and the non-arising and non-ceasing of phenomena devoid of sentient beings and Buddhas within the realization aspect. Sixth, within this great void, the fundamental ignorance that does not move is precisely the complete essential substance of phenomena; this is also difficult to see. This is seen by affixing the seal of the character "universal" upon the fundamental and branch ignorances of the final teaching. Seventh, within this great void, entering completely into the Buddha gives rise to the [bodhi] mind, and attaining Buddhahood occurs at the stage of inclusion and entry; this is also difficult to see. It is seen in terms of passages such as "these entries are the distinctions in the meaning of measuring wisdom." Eighth, within this great void, there is no person who gives rise to the [bodhi] mind at the stage of hell, yet there is the giving rise to the mind and attaining Buddhahood within hell; this is also difficult to see. It is seen in terms of the text stating "it should be known by interpreting through these verbal explanations."