法界圖記叢髓錄 1.34

1.34

真秀記云：大聖者，對下三乘小聖云大聖也。善教者，文持教也。此文持教從海印定全體而起，故於一喚水言中火木等法皆具來也。於一言中諸法具來，故云教具足。此水言中有水濕義，水濕義中具火熱等法界諸義，故云義具足。如是諸義於水言具，是故合云一大緣起教也。問：欲用火時，用喚水言中所至之火耶？答：此但水緣故。若用火時，用火言中來至之火也。問：若爾，水來中火與火來中火別耶？答：至故同也。問：若爾，何須更起火來辭耶？答：既須火處，須起火辭。問：若火來中火方得用者，水來中火非實火耶？答：是實火也。然而是成水之火，故與火中之火為門別也。

Zhenxiu's Record states: As for "Great Sage": it is called Great Sage in contrast to the minor sages of the lower three vehicles. As for "good teaching": it is the teaching upheld by text. This text-upheld teaching arises entirely from the substance of the ocean seal samādhi; therefore, in the single word calling "water," phenomena such as fire and wood are all fully present. In a single word, all phenomena are fully present; hence it is called the completeness of the teaching. Within this word "water," there is the meaning of water's wetness; within the meaning of water's wetness, all meanings of the dharmadhātu, such as fire's heat, are fully present; hence it is called the completeness of the meaning. Such meanings are fully present in the word "water"; therefore, taken together, it is called the teaching of the one great pratītyasamutpāda. Question: When one wishes to use fire, does one use the fire that arrived within the word calling "water"? Answer: This is merely a condition of water. When one wishes to use fire, one uses the fire that comes and arrives within the word "fire." Question: If so, is the fire within the arrival of water distinct from the fire within the arrival of fire? Answer: Because they have arrived, they are the same. Question: If so, why is it necessary to utter the word "fire comes" again? Answer: Where fire is needed, one must utter the word for fire. Question: If only the fire within the arrival of fire can be used, is the fire within the arrival of water not real fire? Answer: It is real fire. However, it is fire that constitutes water; therefore, it forms a distinct gateway from the fire within fire.