法界圖記叢髓錄 1.161

1.161

古記云：至相釋經中「在於一地普攝一切諸地」之文云：就行相次第，終至窮實自體以論，要略有四：一以於始故能生、於後終竟滿足，故言攝也。二雖是初始，然能行於諸地，所行諸法無殊，故言攝也。而所成之行但在自分中，上下優劣但以明昧為異耳。三但是初始即攝一切諸地功德，故名攝也。四非謂以初後故名攝，但是初始即正是終，故名攝也。已上。解云：一云：初二始終教、後二一乘。一乘二中，初緣起分、後果分。一云：初中門、後即門也。

The Ancient Record says: Zhixiang, explaining the sūtra text "dwelling in one stage, universally gathering in all stages," said: "Discussing this from the sequential progression of practice forms through to the ultimate, real self-substance, there are summarily four [points]: First, because it can give birth at the beginning and conclude in complete fulfillment at the end, it is called 'gathering in'. Second, although it is the initial beginning, yet it can practice in all stages, and the phenomena practiced are no different; hence it is called 'gathering in'. Yet the practice accomplished is only within its own self-share, and higher and lower, superior and inferior, differ only in clarity and obscurity. Third, simply being the initial beginning, it immediately gathers in the merits of all stages; hence it is named 'gathering in'. Fourth, it is not called 'gathering in' by virtue of beginning and end; simply being the initial beginning is precisely the end; hence it is named 'gathering in'." (End of quote). An explanation says: One [interpretation] says: The first two are the initial and final teachings, and the latter two are the One Vehicle. Within the two of the One Vehicle, the former is the pratītyasamutpāda aspect, and the latter is the fruition aspect. Another says: The former is the approach of 'within', and the latter is the approach of 'identical'.