[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法界圖記叢髓錄](https://indike.org/pramana/in.bauddha.taisho.1887b) › 1.36 # 法界圖記叢髓錄 1.36 法界圖記叢髓錄 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1887b.1.36) 旨歸章云：夫以主教圓通，盡虛空於塵剎；帝珠方廣，攬法界於毫端。無礙鎔融，盧舍那之妙境；有涯斯泯，普賢眼之玄鑒。浩汗微言，實叵尋其旨趣；宏深法海，尤穿測於宗源。今略舉大綱，開茲十義撮其機要，稱曰旨歸，庶探玄之士粗識其致焉。說經處第一。夫圓滿教起，必周側於塵，方既為盡，法界之談詎可分其處別？今從狹至寬，略開十處：初此閻浮、二周百億、三盡十方、四遍塵道、五通異界、六談別塵、七歸花藏、八重攝剎、九猶帝網、十餘佛同云云。演經時第二。夫以常恒之說前後際而無涯，況念劫圓融豈可辨其時分？今略舉修短分齊折為十重：初唯一念、二盡七日、三遍三際、四攝同類、五收異劫、六念攝劫、七復重收、八異界時、九彼相入、十本收末（云云）。說經佛第三。問：說此經佛盧舍那身既在如前無盡時處，其佛為是一身？為是多身（云云）。今現此義略辨十重：一用周無礙、二相遍無礙、三寂用無礙、四依起無礙、五真應無礙、六分圓無礙、七因果無礙、八依正無礙、九潛入無礙、十圓通無礙。說經眾第四。夫眾海繁廣，豈塵算能知？今統略大綱亦現十位：一果德眾、二常隨眾、三嚴會眾、四供養眾、五奇特眾、六影響、七表法眾、八證法眾、九所益眾、十現法眾。說經儀第五。夫以無限大悲周眾生界，施化萬品儀式難量，今就通別各開十例。通而論之，或以音聲、或現妙色、或以奇香、或以上味、或以妙觸、或以法境、或內六根、或四威儀、或弟子人物、或一切所作，皆堪攝物。次別現言聲亦有十例：一如來語業圓音自說、二如來毛孔出聲說法、三如來光明舒音演法、四令菩薩口業說法、五令菩薩毛孔出聲說法、六令菩薩光明亦出聲說法、七令剎海出聲說法、八令一切眾生說法、九以三世音聲說法、十以一切法皆出聲說法。示經教第六。圓教微言必窮法界，既盡如來無盡辯力，各遍虛空毛端剎海，復各盡窮未來際，頓說常說時處無邊。若斯之教豈可限其部秩？今約准經文析為十類：一異說經、二同說經、三普眼經、四上本經、五中本經、六下本經、七略本經、八主伴經、九眷屬經、十圓滿經。現經義第七。夫以義海宏深真源眇漫，略開二類各辨十門。先明所摽之法浩汗無涯，撮為十對用以統收：一教義一對，二理事一對，三境智一對，四行位一對，五因果一對，六依正一對，七體用一對，八人法一對，九逆順一對，十應感一對。次明所現理趣者，巧辯自在勢變多端，亦舉十例以現無礙：一性相無礙、二廣狹無礙、三一多無礙、四相入無礙、五相是無礙、六隱現無礙、七微細無礙、八帝網無礙、九十世無礙、十主伴無礙。釋經意第八。夫以法相圓融寔有所因，因緣無量略辨十種：一為明諸法無定相故、二唯心現故、三如幻事故、四如夢現故、五勝通力故、六深定用故、七解脫力故、八因無限故、九緣起相田故、十法性融通故。明經益第九。夫以信向趣入此普賢法，圓通頓益廣大無邊，略攝經文現其十種：一見聞益、二發心益、三起行益、四攝位益、五速證益、六滅障益、七轉利益、八造修益、九頓得益、十稱性益。現經圓第十。夫以法界圓通緣無不契，謂上九門所現之法總合為一大緣起法，隨有一處即有一切無礙圓融無盡自在，若隨義分開亦有十門：一處圓、二時圓、三佛圓、四眾圓、五儀圓、六教圓、七義圓、八意圓、九益圓、十普圓。以同一無礙大緣起故、自在難量不思議故，是謂花嚴無盡法海窮盡法界越虛空界，唯普賢智方窮其底。 > The Zhigui zhang states: Now, the Lord of the Teaching is perfectly interfused, exhausting empty space in the dust-mote lands; the Indra's net jewels are vast and boundless, encompassing the dharmadhātu on the tip of a single hair. Unimpeded and fused, it is the wondrous realm of Rocana; all boundaries being obliterated, it is the profound insight of Samantabhadra's eye. The vast and subtle words indeed cannot be traced to their ultimate purport; the magnificent and deep ocean of Dharma is especially difficult to fathom in its ancestral source. Now, briefly raising the grand outline, I open these ten meanings to gather their essential points, entitled "The Intended Purport" (Zhigui), in the hope that those who explore the profound may roughly know its principles. First: The place of expounding the sūtra. When the perfect teaching arises, it must pervade dust-mote \[realms\]; since directions are exhausted, how could discourse on the dharmadhātu distinguish separate places? Now, from the narrow to the wide, ten places are briefly opened: 1. This Jambudvīpa; 2. Pervading the ten billion \[worlds\]; 3. Exhausting the ten directions; 4. Pervading the paths of dust motes; 5. Reaching into different realms; 6. Discourse in distinct dust motes; 7. Returning to the Lotus Treasury; 8. Repeatedly subsuming lands; 9. Like Indra's net; 10. Identical with other Buddhas, and so on. Second: The time of expounding the sūtra. As the eternal expounding has neither a beginning nor an end, how much less could the perfect interfusion of a single thought-moment and kalpas allow its divisions of time to be distinguished? Now, briefly raising the measures of long and short, it is divided into ten tiers: 1. Only a single thought-moment; 2. Exhausting seven days; 3. Pervading the three periods of time; 4. Subsuming the same kind; 5. Gathering different kalpas; 6. A thought-moment subsuming kalpas; 7. Repeatedly subsuming again; 8. Time in different realms; 9. Mutually entering into one another; 10. The root subsuming the branch, and so on. Third: The Buddha who expounds the sūtra. Question: Since the Rocana-body of the Buddha who expounds this sūtra is in inexhaustible times and places as described above, is this Buddha a single body, or is he multiple bodies, and so on? Now, in manifesting this meaning, ten tiers are briefly distinguished: 1. Unimpeded pervasion of function; 2. Unimpeded pervasion of characteristics; 3. Unimpeded tranquility and function; 4. Unimpeded dependent arising; 5. Unimpeded truth and response; 6. Unimpeded parts and perfection; 7. Unimpeded cause and effect; 8. Unimpeded dependent and primary \[retributions\]; 9. Unimpeded covert entry; 10. Unimpeded perfect interfusion. Fourth: The assembly of the expounded sūtra. How could the vast and multitude-like ocean of the assembly be known by calculating dust motes? Now, summarily outlining the essentials, ten positions are also manifested: 1. The assembly of fruition virtues; 2. The assembly of constant followers; 3. The assembly that adorns the gathering; 4. The assembly of offerings; 5. The assembly of extraordinary qualities; 6. The assembly of resonance; 7. The assembly representing the Dharma; 8. The assembly realizing the Dharma; 9. The assembly receiving benefit; 10. The assembly manifesting the Dharma. Fifth: The etiquette of expounding the sūtra. With boundless great compassion pervasively filling the realm of sentient beings, the forms and ceremonies for transforming the myriad kinds are difficult to measure. Now, according to the general and the particular, ten examples are opened for each. Discussing them generally: whether by sounds, by manifesting wondrous forms, by extraordinary fragrances, by supreme tastes, by wondrous touches, by realms of phenomena, by the six internal sense faculties, by the four deportments, by disciples and people, or by all actions, all are capable of gathering sentient beings. Next, manifesting spoken sounds in particular also has ten examples: 1. The Tathāgata's vocal action expounding by itself with the perfect voice; 2. Sounds emerging from the Tathāgata's pore to expound the Dharma; 3. The Tathāgata's light emitting sound to proclaim the Dharma; 4. Causing bodhisattvas' vocal action to expound the Dharma; 5. Causing sounds to emerge from bodhisattvas' pores to expound the Dharma; 6. Causing bodhisattvas' light also to emit sound to expound the Dharma; 7. Causing oceans of lands to emit sound to expound the Dharma; 8. Causing all sentient beings to expound the Dharma; 9. Expounding the Dharma with sounds of the three periods of time; 10. Expounding the Dharma through all phenomena emitting sound. Sixth: Revealing the scriptural teaching. The subtle words of the perfect teaching must exhaust the dharmadhātu; having exhausted the Tathāgata's inexhaustible powers of eloquence, each pervades empty space, hair-tips, and oceans of lands; furthermore, each completely exhausts the future boundary, expounding suddenly and constantly across boundless times and places. How could such a teaching be restricted to specific volumes and ranks? Now, following the scriptural text, it is analyzed into ten classes: 1. The sūtra of varied expounding; 2. The sūtra of identical expounding; 3. The sūtra of universal vision; 4. The upper version of the sūtra; 5. The middle version of the sūtra; 6. The lower version of the sūtra; 7. The abridged version of the sūtra; 8. The ruler-and-retinue sūtra; 9. The kindred sūtra; 10. The perfect sūtra. Seventh: Manifesting the meaning of the sūtra. Since the ocean of meanings is vast and deep, and the true source is boundless and remote, two categories are briefly opened, each distinguishing ten gateways. First, explaining the designated phenomena as vast and boundless, they are gathered into ten pairs to subsume them synthetically: 1. The pair of teaching and meaning; 2. The pair of principle and phenomena; 3. The pair of object and wisdom; 4. The pair of practice and stage; 5. The pair of cause and effect; 6. The pair of dependent and primary \[retributions\]; 7. The pair of substance and function; 8. The pair of person and Dharma; 9. The pair of adverse and accordant; 10. The pair of response and stimulus. Next, explaining the principles and purports that are manifested: skillful eloquence is sovereign, and tendencies and transformations are multifaceted; ten examples are also raised to manifest non-obstruction: 1. Non-obstruction of nature and characteristics; 2. Non-obstruction of breadth and narrowness; 3. Non-obstruction of the one and the many; 4. Non-obstruction of mutual entering; 5. Non-obstruction of mutual identity; 6. Non-obstruction of concealment and manifestation; 7. Non-obstruction of the subtle; 8. Non-obstruction of Indra's net; 9. Non-obstruction of the ten times; 10. Non-obstruction of ruler and retinue. Eighth: Explaining the intention of the sūtra. That phenomenal characteristics are perfectly interfused indeed has its causes; the causes and conditions being immeasurable, ten kinds are briefly distinguished: 1. To clarify that phenomena have no fixed characteristics; 2. Because they are manifested by mind only; 3. Because they are like illusory events; 4. Because they appear like a dream; 5. Because of the power of superior supernormal penetrations; 6. Because of the function of deep samādhi; 7. Because of the power of liberation; 8. Because causes are boundless; 9. Because pratītyasamutpāda is mutually supportive; 10. Because the dharmatā is interfused and penetrating. Ninth: Clarifying the benefit of the sūtra. Through faith and inclination, entering this Dharma of Samantabhadra yields perfect and sudden benefits that are vast and boundless; briefly gathering the scriptural text, ten kinds are manifested: 1. Benefit of seeing and hearing; 2. Benefit of producing the aspiration; 3. Benefit of initiating practice; 4. Benefit of encompassing the stages; 5. Benefit of swift realization; 6. Benefit of extinguishing obstacles; 7. Benefit of transformative advantage; 8. Benefit of cultivating practice; 9. Benefit of sudden attainment; 10. Benefit of according with the nature. Tenth: Manifesting the perfection of the sūtra. As the dharmadhātu is perfectly interfused, there is no condition it does not accord with; that is, the phenomena manifested in the above nine gateways are synthesized into the one Dharma of the great pratītyasamutpāda: wherever there is one place, there are all, unimpeded, perfectly interfused, inexhaustible, and sovereign. If divided according to meaning, there are also ten gateways: 1. Perfection of place; 2. Perfection of time; 3. Perfection of the Buddha; 4. Perfection of the assembly; 5. Perfection of etiquette; 6. Perfection of teaching; 7. Perfection of meaning; 8. Perfection of intention; 9. Perfection of benefit; 10. Universal perfection. Because it is the same unimpeded great pratītyasamutpāda, sovereign, immeasurable, and inconceivable, this is called the inexhaustible ocean of the Avataṃsaka Dharma, exhausting the dharmadhātu and transcending empty space, which only the wisdom of Samantabhadra can fathom to the bottom. > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.1887b.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.1887b.1.37) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1887b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887b~en-mt.1.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.36](https://indike.org/pramana/in.bauddha.taisho.1887b.1.36) · Pramāṇa