法界圖記叢髓錄 1.20

1.20

法融大德記云：一乘法界圖有二重簡取。一簡教分唯取證分，謂一乘之法通於證教，而言界者簡教分也，以證分者一乘法之究竟際故。二唯簡三乘，通取一乘證教二分，謂以一乘簡三乘故。此一乘之一及此下離始終之一朱印，與儼師本末相生門中一字印並一義也。大經之首按一字印者，欲明一部始終所說文文句句唯現一也。又五卷疏對邪現正之處按一字印者，於諸法中若生二解則是邪，知法是一即是正也。謂若菩薩起一嗔心，則六十門普行成百萬障也，良以嗔心起於自他別執之中，故云若生二解即是邪也。若菩薩起同體大悲，則百萬障門成六十普行也，謂見三世間法是自身心，為起同體大悲，故云知法是一即是正也。又入法界品抄按一字印者，若見諸法為二為三，即犯八根本罪，不得入於一乘法界；若於諸法不生二解，即得入於一乘法界故也。此中亦爾，從始至終非是詮二詮三，只要現一故耳。所言一者，無能所中且強分之，有能觀一、有所觀一。謂若了自身心總攝諸法，無側無遺絕能所則為能觀一，即此身心住處為所觀一也。問：於此一中，云何得入？答：修止觀也。問：云何止觀？答：若依一乘修止觀者，以六相印印十普法不動各位融而為一了了分明者觀也；如印印物不舉不轉，如是觀智稱契於法，離能絕所一無分別而不動者止也。乘者，於上一處能決定信名為乘也，不如是信不名乘也。若三乘，則聞真如之法不能頓信，漸次信故。有十信，不能頓解，漸次解故。有十解，乃至不能頓證，漸次證故。有十證，如是漸次至佛果，故名為乘也。乘如實道來成正覺者，是其義也。若一乘，則於上一處若起圓信即是圓證，故名乘也。一運即一切運者，即此義也。法者，是我身心也。界者，即此身心統包絕待前後際斷，即是法之究竟邊際義也。圖者像也。如為不知，象人畫作象像而示之。如是行者不知自之身心是法界佛，故畫作法界佛像而指示也。

Venerable Farong’s Record states: The Dharmadhātu Diagram of the One Vehicle has two levels of selection and setting aside. First, setting aside the teaching aspect and taking only the realization aspect: the dharma of the One Vehicle applies both to realization and to teaching, but saying “dharmadhātu” sets aside the teaching aspect, because the realization aspect is the ultimate limit of the dharma of the One Vehicle. Second, setting aside only the three vehicles, and taking both the realization and teaching aspects of the One Vehicle generally, because the One Vehicle is used to set aside the three vehicles. The “One” of this One Vehicle, and the red seal of the “One” below that is free from beginning and end, are of the same meaning as the one-character seal in Master Yan’s gate of mutual generation of root and branch. Pressing the one-character seal at the head of the Great Sūtra is intended to clarify that every word and every phrase spoken from beginning to end in the entire text manifests only the One. Furthermore, pressing the one-character seal at the places in the Five-Fascicle Commentary where the correct is revealed against the heterodox means that if one generates a dual understanding regarding dharmas, it is heterodox, whereas knowing that dharmas are one is correct. That is, if a bodhisattva gives rise to a single thought of anger, then the sixty gates of universal practice become a million obstacles; truly, because the mind of anger arises from the distinctive clinging to self and other, it is said that if one generates a dual understanding, it is heterodox. If a bodhisattva gives rise to the great compassion of identical essence, then the million obstacle gates become the sixty universal practices; seeing the dharmas of the three realms as one's own body and mind, one gives rise to the great compassion of identical essence, which is why it is said that knowing that dharmas are one is correct. Furthermore, pressing the one-character seal in the Notes on the Gaṇḍavyūha means that if one views dharmas as two or as three, one immediately incurs the eight root offenses and cannot enter the dharmadhātu of the One Vehicle; if one does not generate a dual understanding regarding dharmas, one is immediately able to enter the dharmadhātu of the One Vehicle. Here it is also like this: from beginning to end, it does not explain two or explain three, but only intends to manifest the One. As for what is called “One,” within the absence of that which [perceives] and that which [is perceived], if it is provisionally and forcibly divided, there is the One that is able to observe and the One that is observed. If one understands that one's own body and mind completely subsume all dharmas, without slant and without omission, cutting off that which [perceives] and that which [is perceived], this is the One that is able to observe; precisely the place where this body and mind abide is the One that is observed. Question: Within this One, how does one attain entry? Answer: By cultivating śamatha and vipaśyanā. Question: What are śamatha and vipaśyanā? Answer: If one cultivates śamatha and vipaśyanā according to the One Vehicle: using the seal of the six characteristics to seal the ten universal dharmas, without moving their respective positions, fusing them into one, clearly and distinctly understood—this is vipaśyanā (contemplation); like a seal stamping an object, neither raised nor turned, the contemplative wisdom thus accords and tallies with the dharma, free from that which [observes] and cut off from that which [is observed], unified without distinction and unmoving—this is śamatha (calming). As for “vehicle”: being able to have resolute faith regarding the above single place is called “vehicle”; not having such faith is not called “vehicle.” In the case of the three vehicles, upon hearing the dharma of tathatā, one cannot have sudden faith, but has gradual faith; therefore there are the ten faiths. One cannot have sudden understanding, but has gradual understanding; therefore there are the ten understandings. And so forth, down to being unable to have sudden realization, but having gradual realization; therefore there are the ten realizations. Thus proceeding gradually to the Buddha-fruit, it is called “vehicle.” “Riding the path of true suchness to come and realize correct awakening” is its meaning. In the case of the One Vehicle, if regarding the above single place one gives rise to round faith, that itself is round realization, hence it is called “vehicle.” “One motion is all motions” is precisely this meaning. “Dharma” is my body and mind. “Dhātu” (realm): precisely this body and mind, comprehensively enveloping, cutting off opposites, with anterior and posterior limits severed, is the meaning of the ultimate boundary of dharmas. “Diagram” is an image. Just as, for a person who does not know an elephant, one draws the image of an elephant and shows it to him; in the same way, because practitioners do not know that their own body and mind is the Buddha of the dharmadhātu, an image of the Buddha of the dharmadhātu is drawn and pointed out to them.