法界圖記叢髓錄 1.52

1.52

法記云：上證分中指其身心直示法性，由無名相機難得入故，以法性轉名真性令其習也。比如盲人欲學織錦，匠者教云：當集具來。而彼盲人執草繩來。如是證分絕一切故，唯證所知。然以八識妄心而欲證入，故於此人不能直指證分之處，乃下一步假作真性之名以示之也。甚深者，入真性之門，謂花藏世界之甚深與彌勒樓閣之甚深也。花藏世界甚深者，以一一塵中見法界故，是故約一微塵求其內外並不可得。彌勒樓閣甚深者，謂彌勒彈指開樓閣門，善財入已頓見三世自身及法與諸善友故也。極微妙者，中道也。非謂離二邊故以為中道，即約諸邊云中道也。不守自性等者，由自無性，以他為性；由他無性，以自為性，故云不守自性隨緣成也。

Fa's Record states: In the realization aspect above, pointing to one's own body and mind directly reveals dharmatā; because those of dull capacity find it difficult to enter when there are no names or marks, dharmatā is redesignated as 'true nature' to cause them to practice. It is like a blind person wishing to learn to weave brocade: the master craftsman instructs, 'You should gather the tools and come.' But that blind person takes a grass rope and comes. In this way, because the realization aspect cuts off all things, it is known only by realization. Yet when, with the deluded mind of the eight consciousnesses, one wishes to realize and enter it, one cannot point directly to the locus of the realization aspect for this person; thus stepping down, one provisionally adopts the name 'true nature' to show it to him. 'Extremely profound' refers to the gateway of entering true nature, namely the profundity of the Lotus Treasury World and the profundity of Maitreya's pavilion. The profundity of the Lotus Treasury World is because one sees the dharmadhātu in each and every dust mote; therefore, seeking its inside or outside with respect to a single dust mote is utterly impossible. The profundity of Maitreya's pavilion means that Maitreya snaps his fingers and opens the pavilion door, and once Sudhana enters, he suddenly sees the three times, his own body, the phenomena, and all good spiritual friends. 'Utterly subtle' is the Middle Way. It does not mean being the Middle Way because of departing from the two extremes; rather, it is called the Middle Way with reference to all extremes. 'Does not keep its own nature, etc.' means: because self has no nature, it takes the other as nature; because the other has no nature, it takes self as nature; hence it is said, 'does not keep its own nature and is formed in accordance with conditions.'