法界圖記叢髓錄 1.22

1.22

真秀大德記云：一者無他之義。三乘云性一也。一乘云緣一也。緣一者，隨約是中道及如也。此是〈迴向品〉百句如，謂日如月如等也。雖即是如，而有日名日相、月名月相，不無名相。然約普賢證者，無此名相，但為引三乘，依名相耳。此約普賢教分辨也。問：隨約是中道已是甚深，更約何義為普賢證耶？答：隨約是中道及如者，依三乘教用日名日相等故，云與教相應也。此證分者，言語道斷，故絕名也；心行處滅，故離相也。問：若爾，此處與淨名默何別？答：淨名默者以名相倒，離此名相方為默也。九會佛默，名相中默，故玄別也。謂不捨名相，即此名相中默，非如虛空都無物也。此約普賢證分辨耳。問：言語道斷心行處滅亦極甚深，更約何義為十佛境界耶？答：前雖是默，名相中默；若果分則初初不見名相處也。問：若爾，此處無法無物耶？答：如前位中所論之法初初無也。問：然則此中實無法耶？答：具有也。問：有何物耶？答：此是古德所云反情見處也。乘是運載義。問：上一字中既有三義，乘亦爾耶？答：爾也。從異果之因至異因之果者，三乘乘義；今約因即果義，名運載也，此是普賢教分也。背因果名相，約言語道斷心行處滅之義，則是普賢證分運載義也。性海果分則不可說，故唯云不思議乘，此約不動名為乘也。法有三義：一自體名法。約三乘云：牛自體外有馬，馬自體有牛也。約一乘云：此法側無彼法，彼法側無此法，故云自體也。二對意名法。約三乘云：第六意識所對名為法塵。約一乘則無盡意識所對名為法也。三軌則義，可知。界亦三義：一性別義。約三乘云：善惡無記三性各別故也；約一乘則於三性中隨舉全盡各互無側，故云性別。二因義。約三乘云：唯生眼識名為眼識名言種子；約一乘則通生六識為眼識名言種子也。二持義。約三乘云：異果之因持異因之果；約一乘則全果之因持全因之果，故云持也。圖則依海印像表一乘三乘教及根欲，謂朱印之前後差別者，三乘教也，朱印之圓者一乘教也。印之前後差別中字則三乘根欲也，印之圓滿中字則一乘根器也。

The record of the Venerable Zhenxiu says: "'One' means having no other. The three vehicles say it is the unity of nature (svabhāva); the One Vehicle says it is the unity of conditions (pratyaya). The unity of conditions means that, according to what is applied, it is the middle way and tathatā. This refers to the hundred phrases on tathatā in the 'Dedication Chapter'—namely, 'like the sun,' 'like the moon,' and so forth. Although it is indeed tathatā, there are still the names and characteristics of the sun, and the names and characteristics of the moon; it is not without names and characteristics. However, in terms of Samantabhadra's realization, there are no such names and characteristics; it is only to guide the three vehicles that it relies on names and characteristics. This is distinguished in terms of Samantabhadra's teaching aspect. Question: If 'according to what is applied, it is the middle way' is already extremely profound, what further meaning constitutes Samantabhadra's realization? Answer: 'According to what is applied, it is the middle way and tathatā' relies on the teachings of the three vehicles to employ the names and characteristics of the sun and so forth; thus it is said to correspond to the teaching. This realization aspect is where the path of language is cut off, and hence it terminates names; the locus of mental activity is extinguished, and hence it is free from characteristics. Question: If so, what difference is there between this stage and the silence of Vimalakīrti? Answer: Vimalakīrti's silence is because names and characteristics are inverted, so only by departing from these names and characteristics does it become silence. The silence of the Buddha in the nine assemblies is silence within names and characteristics, so there is a profound distinction. That is, without abandoning names and characteristics, right within these names and characteristics there is silence; it is not like empty space, possessing nothing at all. This is distinguished in terms of Samantabhadra's realization aspect. Question: 'The path of language is cut off and the locus of mental activity is extinguished' is also extremely profound; what further meaning constitutes the realm of the ten Buddhas? Answer: Although the former is silence, it is silence within names and characteristics; but the fruition aspect is the locus where from the very beginning no names and characteristics are seen. Question: If so, are there no phenomena and no things at this stage? Answer: Phenomena as discussed in the previous stages are, from the very beginning, non-existent here. Question: If that is so, then are there truly no phenomena within it? Answer: It fully possesses them. Question: What things are there? Answer: This is what the ancient masters called 'the place where conventional views and feelings are overturned.' 'Vehicle' means conveying. Question: Since the preceding word 'one' contains three meanings, is the vehicle also like this? Answer: It is. Proceeding from a cause of a distinct fruition to a fruition of a distinct cause is the meaning of vehicle in the three vehicles; now, in terms of the meaning that cause is immediately fruition, it is called conveying—this is Samantabhadra's teaching aspect. Turning away from the names and characteristics of cause and effect, in terms of the meaning of 'the path of language is cut off and the locus of mental activity is extinguished,' it is the conveying meaning of Samantabhadra's realization aspect. The fruition aspect of the ocean of nature is ineffable, hence it is only called the inconceivable vehicle; this is called a vehicle in terms of unmovingness. 'Phenomenon' (dharma) has three meanings: First, its own substance is called a phenomenon. In terms of the three vehicles: outside the substance of a cow there is a horse, and within the substance of a horse there is a cow. In terms of the One Vehicle: alongside this phenomenon there is no that phenomenon, and alongside that phenomenon there is no this phenomenon; hence it is called its own substance. Second, facing the mind is called a phenomenon. In terms of the three vehicles: what is faced by the sixth consciousness, the mental consciousness, is called the sense-object of phenomena (dharmāyatana). In terms of the One Vehicle, what is faced by the inexhaustible mental consciousness is called a phenomenon. Third, the meaning of a standard rule can be understood. 'Dharmadhātu' also has three meanings: First, the distinctness of natures. In terms of the three vehicles: the three natures of wholesome, unwholesome, and indeterminate are each distinct; in terms of the One Vehicle, whichever of the three natures is raised, it completely encompasses the others without remainder, each without anything on its side, hence it is called the distinctness of natures. Second, the meaning of cause. In terms of the three vehicles: only that which generates the visual consciousness is called the nominal seed of the visual consciousness; in terms of the One Vehicle, that which universally generates the six consciousnesses is the nominal seed of the visual consciousness. Third, the meaning of sustaining. In terms of the three vehicles: the cause of a distinct fruition sustains the fruition of a distinct cause; in terms of the One Vehicle, the cause of the complete fruition sustains the fruition of the complete cause, hence it is called sustaining. 'Diagram' indicates the teachings and the faculties and desires of the One Vehicle and three vehicles based on the images of the ocean seal: the sequential differences of the vermilion seal are the teachings of the three vehicles, while the roundness of the vermilion seal is the teaching of the One Vehicle. The characters within the sequential differences of the seal are the faculties and desires of the three vehicles, while the characters within the perfection of the seal are the capacities of the One Vehicle."