法界圖記叢髓錄 1.53

1.53

真記云：問：真性與上法性何別？答：有云別也，謂法性則通真妄取，圓融又通情非情也。此則唯是真而又唯是有情門，以下釋真性段約眾生十二支故也。然而今約實，云真性即是法性也。所謂真性之體甚深微妙者，但以不存自性攬諸緣成故也。若約三乘論者，自性清淨心隨無明之風緣成差別萬法也。若自一乘義，則以緣前無法故，非先有真性而隨緣成。且吾今日或為水用或為石用，緣中法界諸法無遺頓起故也。如是法中而有水名水相、石名石相等，故不無名相，而此名相即無名相。是故且約眾生一無明支歷十番觀，則不動無明名相即甚深法，無所取捨，故云微妙。是故不動名相，即成無側名相。若約普賢證，則不動無側名相即正離名絕相。若約十佛證，則初初不見名相等也。如無明支既爾，乃至老死支皆亦如是。是故經云「一切諸如來，無有說佛法，隨其所應化，而為演說法。」無有說者證分，說則教分。

The True Record states: Question: What is the distinction between 'true nature' and the 'dharmatā' above? Answer: Some say there is a distinction: dharmatā is grasped as running through both the true and the deluded, and perfect interfusion also runs through both sentient and non-sentient beings. Here, it is exclusively true and exclusively the gate of sentient beings, because the passage explaining true nature below is based on the twelve links of sentient beings. However, speaking now in terms of reality, true nature is just dharmatā. That which is called the essence of true nature being extremely profound and subtle is simply because it does not retain its own nature and is formed by gathering all conditions. If discussed in terms of the three vehicles, the naturally pure mind, stirred by the wind of ignorance, conditions and forms the myriad differentiated phenomena. If from the meaning of the One Vehicle, because there is no phenomenon prior to conditions, it is not that true nature exists beforehand and then is formed in accordance with conditions. Moreover, when I today am functioning as water or functioning as stone, all phenomena of the dharmadhātu within the conditions arise completely and suddenly. In such phenomena, there are the name and mark of water, the name and mark of stone, etc.; therefore they are not without names and marks, yet these names and marks are precisely free of names and marks. Therefore, if one temporarily considers a single link of ignorance of sentient beings and goes through ten rounds of contemplation, the unmoved name and mark of ignorance are precisely the profound Dharma, with nothing to grasp or reject; hence it is called 'subtle'. Therefore, the unmoved name and mark become the boundless name and mark. If in terms of Samantabhadra's realization, then the unmoved boundless name and mark are precisely being free of names and cutting off marks. If in terms of the realization of the ten Buddhas, then from the very beginning one does not see names and marks. As it is with the link of ignorance, so it is all the way to the link of old age and death. Therefore the sūtra says: 'All Tathāgatas / do not speak the Buddha-Dharma; / according to those whom they should transform, / they expound the Dharma for them.' That which does not speak is the realization aspect; speaking is the teaching aspect.