法界圖記叢髓錄 1.45

1.45

大記云：就圖印文有多義釋。有云：以儼師五重海印配釋者，初四重則不分文句故皆通配也。約第五重亦具五重，以此第五重所具五重分配諸句，則初證分四句初二重海印也，次真性下緣起分十四句則第三重海印也，次能人下利他行四句則第四重海印也，次是故行者下修行方便四句則第五重海印也。後四句是修行所得之益也。初四句中初一句影不現海印，次一句影現海印，次一句釋前法性無二相也，後一句釋前諸法本來寂也。問：題中約法則法界圖，約喻則海印圖，與此中法性何別耶？答：緣起分中分界種海各別配者，以隨行者之心故爾。若證分則本不分示界種海故，但是一味法界之處，是故法界海印法性同一量也，是故初會中分界種海。第二會中不言三別而但總云佛剎不可思議也。依於此印，若是上根直入證分，若是中根真性下教分之中而能得入，若是下根於後行者下修行方便之中方始得入也。表訓真定等十餘德，從和尚所學此印時問云：不動吾身即是法身自體之義云何得見？於是和尚即以四句偈子而答之云：諸緣根本我，一切法源心，語言大要宗，真實善知識。仍云：汝等當善用心耳。表訓德作五觀釋：一實相觀、二無住觀、三性起觀、四緣起觀、五因緣觀也。初觀者法源心與大要宗也，後四觀者根本我也。因說頌曰：我是諸緣所成法，諸緣以我得成緣，是因緣觀。以緣成我我無體，以我成緣緣無性，是緣起觀。諸法有無元來一，有無諸法本無二，是性起觀。有時非有還同無，無時非無還同有，是無住觀。諸法本來不移動，能觀之心亦不起，是實相觀。作此五觀以呈和尚，和尚曰：是也。以此五觀准三十句，則證分四句實相觀，次十四句無住觀。次四句性起觀緣起觀，後諸句緣起觀因緣觀也。真定德作三門釋：一理事具德門、二事融現理門、三修行增長門。於此三門表訓德，加不動建立門為四門也。以此准三十句者，證分四句不動建立門，次十四句理事具德及事融現理門，後諸句修行增長門也。謂十四句中，初四句理事具德門。此中初一句無住體故理，次一句無住相故事，後二句無住用也。具德者，真性理中具六道因果、小乘因果乃至圓教因果等普賢二十二位，二十二位中具真性體故也。後十句則事融現理門也，謂一塵鎔融含十方之道理現前故也。修行增長門者，若分配諸句，雖屬利他四句，然此中意始從證分或徵或釋，令知自身即是法性耳。又以四滿義科，則證分四句行實滿義，真性甚深下證滿義，初發心時下法滿義，是故行者下人滿義，此辭亦是訓德之義。上元元年在皇福寺說也。行滿者，但行滿則是證分故。證滿者，為是證分滿足之法，方得一中一切、一即一切等無礙自在故。法滿者，初發心時便成正覺者，以法滿足方得成故。人滿者，不動凡身即滿足佛故。如此印中以此四義科文，亦於一部大經之中以此四義科也。謂行滿者，一部始終只是十佛內證也。證滿者，一部始終一多大小無障礙義也。法滿者，一部始終唯初發心即滿足法成正覺義也。人滿者，一部始終即此凡身是自體佛義也。印則分配諸句，經則亦通配始終自在科也。

The Great Record says: There are multiple interpretations of the text of the diagram and seal. Some say: Matching and explaining it according to Master Yan's fivefold ocean seal, the first four folds do not divide sentences and phrases, so they all correspond throughout. The fifth fold also possesses five folds; assigning the various sentences according to the five folds possessed by this fifth fold, the initial four sentences of the realization aspect are the first two folds of the ocean seal. Next, the fourteen sentences of the pratītyasamutpāda aspect from "true nature" downward are the third fold of the ocean seal. Next, the four sentences on the practice of benefiting others from "capable person" downward are the fourth fold of the ocean seal. Next, the four sentences on the upāya of cultivation from "therefore, the practitioner" downward are the fifth fold of the ocean seal. The final four sentences are the benefits attained through cultivation. Among the initial four sentences, the first sentence is the ocean seal where reflections do not appear; the next sentence is the ocean seal where reflections appear; the next sentence explains the preceding "dharmatā has no dual characteristics"; and the last sentence explains the preceding "all dharmas are originally calm." Question: In the title, in terms of phenomena, it is the Dharmadhātu Diagram, and in terms of metaphor, it is the Ocean Seal Diagram; what difference is there between these and the "dharmatā" here? Answer: Dividing into realms, species, and oceans in the pratītyasamutpāda aspect and assigning them separately is done in accordance with the minds of practitioners. As for the realization aspect, because realms, species, and oceans are originally not divided and shown, it is simply the locus of the one-flavored dharmadhātu; therefore, dharmadhātu, ocean seal, and dharmatā are of identical measure. Therefore, in the first assembly, realms, species, and oceans are distinguished, while in the second assembly, the three distinctions are not mentioned, but it is only stated generally that the Buddha-lands are inconceivable. Relying on this seal, those of superior faculties directly enter the realization aspect; those of middling faculties can enter within the teaching aspect from "true nature" downward; and those of inferior faculties only begin to enter within the upāya of cultivation from "practitioner" downward. Pyohun, Jinjeong, and more than ten other worthies, when learning this seal from the Upādhyāya, asked: "How can one see the meaning that, without moving, one's own body is itself the substance of the dharmakāya?" Thereupon, the Upādhyāya answered them with a four-line verse, saying: "The fundamental 'I' of all conditions, / The mind that is the source of all dharmas, / The great essential doctrine of speech, / The true and real good friend." He also said: "You should apply your minds well." The worthy Pyohun made a five-contemplation interpretation: first, contemplation of true reality; second, contemplation of non-abiding; third, contemplation of nature manifestation; fourth, contemplation of pratītyasamutpāda; fifth, contemplation of causes and conditions. The first contemplation is the mind that is the source of dharmas and the great essential doctrine; the latter four contemplations are the fundamental 'I'. He thereupon spoke a verse, saying: / "I am a dharma formed by all conditions; / All conditions, through me, come to be conditions: / This is the contemplation of causes and conditions. / As conditions form me, I have no substance; / As I form conditions, conditions have no nature: / This is the contemplation of pratītyasamutpāda. / The existence and nonexistence of all dharmas are originally one; / All dharmas of existence and nonexistence originally have no duality: / This is the contemplation of nature manifestation. / When existing, it is non-existent, yet identical with nothingness; / When non-existing, it is not nothing, yet identical with existence: / This is the contemplation of non-abiding. / All dharmas originally do not shift or stir; / The mind capable of contemplating also does not arise: / This is the contemplation of true reality." / Presenting these five contemplations to the Upādhyāya, the Upādhyāya said: "That is right." Applying these five contemplations to the thirty sentences, the four sentences of the realization aspect are the contemplation of true reality; the next fourteen sentences are the contemplation of non-abiding; the next four sentences are the contemplation of nature manifestation and the contemplation of pratītyasamutpāda; and the remaining sentences are the contemplation of pratītyasamutpāda and the contemplation of causes and conditions. The worthy Jinjeong made a three-gate interpretation: first, the gate of principle and phenomena possessing virtues; second, the gate of phenomena fusing and manifesting principle; third, the gate of cultivation increasing and developing. To these three gates, the worthy Pyohun added the gate of immovable establishment, making four gates. Applying these to the thirty sentences: the four sentences of the realization aspect are the gate of immovable establishment; the next fourteen sentences are the gate of principle and phenomena possessing virtues and the gate of phenomena fusing and manifesting principle; and the remaining sentences are the gate of cultivation increasing and developing. That is to say, among the fourteen sentences, the first four sentences are the gate of principle and phenomena possessing virtues: herein, the first sentence is principle, as it is the substance of non-abiding; the next sentence is phenomena, as it is the characteristics of non-abiding; the last two sentences are the function of non-abiding. "Possessing virtues" means that within the principle of true nature are possessed the causes and effects of the six paths, the causes and effects of the Small Vehicle, and up to the causes and effects of the perfect teaching—the twenty-two stages of Samantabhadra—because within the twenty-two stages the substance of true nature is possessed. The latter ten sentences are the gate of phenomena fusing and manifesting principle, meaning that the principle of a single dust mote melting, interfusing, and containing the ten directions manifests before one. As for the gate of cultivation increasing and developing: if assigned to the sentences, although it belongs to the four sentences on benefiting others, the intent here is that from the realization aspect onwards, either examining or explaining, it causes one to know that one's own body is itself dharmatā. Furthermore, sectioning the text by the four meanings of fulfillment: the four sentences of the realization aspect are the meaning of fulfillment of practice; from "true nature is extremely profound" downward is the meaning of fulfillment of realization; from "at the time of first giving rise to the aspiration" downward is the meaning of fulfillment of dharma; from "therefore, the practitioner" downward is the meaning of fulfillment of the person. These words are also the interpretation of the worthy [Pyo]hun, spoken at Hwangboksa in the first year of the Shangyuan era. Fulfillment of practice means that simply when practice is fulfilled, it is the realization aspect. Fulfillment of realization means that because it is the dharma of the complete fulfillment of the realization aspect, one only then attains unimpeded mastery such as "in one is all" and "one is identical to all." Fulfillment of dharma means that "at the time of first giving rise to the aspiration, one immediately achieves correct enlightenment" because it can only be achieved when dharma is fulfilled. Fulfillment of the person means that without moving the ordinary body, one is completely fulfilled as a Buddha. Just as the text is sectioned with these four meanings in this seal, so too throughout the entire great sūtra it is sectioned with these four meanings. That is, fulfillment of practice means that the beginning and end of the entire text is simply the internal realization of the ten Buddhas. Fulfillment of realization means the meaning that throughout the beginning and end of the entire text, the one and many, large and small, are free from obstruction. Fulfillment of dharma means the meaning that throughout the beginning and end of the entire text, it is solely that upon first giving rise to the aspiration, dharma is fulfilled and correct enlightenment achieved. Fulfillment of the person means the meaning that throughout the beginning and end of the entire text, this very ordinary body is itself the Buddha's own substance. For the seal, the various sentences are assigned; for the sūtra, beginning and end are also completely and freely sectioned throughout.