法界圖記叢髓錄 1.56

1.56

崇業師觀釋中釋〈明難品〉心性是一之文云：藏師約寄位釋，故立遮救重難。儼師直約一乘種種心濕過海義釋，故云心以無分別為一性，云何能成種種事耶？此問意者，前〈光明覺品〉中佛之智光稱周法界現只一佛智也。所以其中列六道因果及小乘因果乃至圓教因果等普賢二十二位者，以一乘中普賢為教分之軌，十佛為證分之軌故也。是故欲示教分之軌，故列之耳。欲得佛智，若除一物必不得全法界之智，是故要以六道因果、小乘因果等為普賢阿含位，融鍊其心得成一佛智，故以佛智為普賢證也。因此問云：佛智是一，云何能生六道乃至佛等種種身心果報等耶？故經答云「諸法不自在，求實不可得，是故一切法，二俱不相知。眼耳鼻舌身，心意諸情根，因此轉眾苦，而實無所轉。法性無所轉，示現故，於彼無示現，示現無所有。」釋曰：諸法者，通於一性及種種果也。謂一無自，故以種種為一；種種無自，故以一為種種也。是故善惡趣中種種身心皆不相知，自位不動，故云不自在也。是故儼師云：無分別不住故，能成眾事也（已上）。不自在者不住義，不住義者不動義。疏云「作無主故者，若其身心有主宰而造諸業者，受種種果。若身心無主而造業者，如虛空動作故不受種種果也。然而從虛空之因生虛空之果故，因果之義亦不礙也。」疏云「文云不相知者，非謂情知。今言知者，力性作也者，力則塵數緣力，是中門也。性則無住法性，是即門也。作者不思議作，是中即門之果也。一切諸法要具中即方有所作也。非是有自性法去來之義，故云中門者虛空建立門，即門者虛空動作門也。」故儼師云：緣者無側義，無側者力性作也。昔林德云：〈明難〉一心海者過於濕，《起信》一心海者留於濕也。若立在濕留海中答者，義有所礙。若立在濕過海中答者，義無所礙也。質應大德在大白山智悟師藪結夏之次，得大經中法性無所轉文，及《孔目》中性種性本有、習種性修生者，非佛法所樂。乃至云法性外有修生起者，緣起可增失等文。呈於林德云：此是濕過海之證耶？林德曰：是也。解云：緣起可增失者，若謂所證之理從古而有、能證之智今適始起者，則以智證理之際，望其未證之時有增勝義，故云緣起可增之失也，智是緣起也，此中約眼耳等為法性也。問：何故上云由眼耳等故眾苦轉也，而次復云是法性故無所轉耶？答：不知一切法是普賢身故。此眼耳等對善惡境起諸業果，轉眾苦也。今知一切是普賢身，故眼耳等物正即法性，無所轉也。若眼耳等非法性者，緣起可增失也。問：何知是普賢身耶？答：經中普賢云：「得此究竟三世平等清淨法身，復得清淨無上色身」，則何有一物非普賢耶？問：此普賢身如何見耶？答：經云「普賢身相如虛空，依真而住非國土」，如是見也。又何者吾身？虛空是也。何者虛空？吾身是也。以無側故。又六道即是虛空，虛空即是六道也。頌曰「虛空法界為身心，行住坐臥念相續，所見諸物亦身心，念念相續無絕已。」空三印文云「心性者，三種世間為濕過海心。」依海起波，二波波皆三世間，故是濕過海心。依海起波則海因波果，依波起海則波因海果，同時互為因果也。此是大緣起□俗諦之法。

In his commentary on contemplation, Master Chongye explains the text on "mind-nature is one" in the "Chapter on Clarifying Difficulties," stating: Master Zang explained it by relying on the imputed stages; therefore, he established refutations and rescues of repeated difficulties. Master Yan directly explained it according to the meaning in the One Vehicle of diverse minds being wetness transcending the ocean; therefore, [he addressed the question:] "Since mind takes non-discrimination as its single nature, how can it accomplish diverse matters?" The intention of this question is that previously, in the "Chapter on Awakening by Light," the Buddha's light of wisdom pervades the dharmadhātu and manifests as merely a single Buddha-wisdom. The reason why the causes and effects of the six paths, the causes and effects of the Small Vehicle, and even the causes and effects of the Perfect Teaching—the twenty-two stages of Samantabhadra—are listed therein, is that within the One Vehicle, Samantabhadra is the model for the teaching aspect, and the ten Buddhas are the model for the realization aspect. Therefore, wishing to show the model for the teaching aspect, he simply listed them. If one wishes to attain the Buddha's wisdom, if a single thing were excluded, one would definitely not attain the wisdom of the entire dharmadhātu. Therefore, one must take the causes and effects of the six paths, the causes and effects of the Small Vehicle, and so forth, as the āgama stages of Samantabhadra, melting and refining one's mind so that it can accomplish the single Buddha-wisdom; thus, Buddha-wisdom is taken as Samantabhadra's realization. Consequently, the question asks: "Buddha-wisdom is one; how can it produce the diverse bodies, minds, and retributive fruits of the six paths and up to the Buddhas?" Therefore, the sūtra answers: "All phenomena are not self-determined; seeking reality, none can be found. Therefore, of all phenomena, neither of the two knows the other. Eyes, ears, nose, tongue, body, mind, intellect, and all the sense organs—because of these, manifold sufferings revolve, yet in reality there is no revolving. The dharmatā has no revolving; it is because of manifestation, [yet] in that there is no manifestation, and manifestation has no existence." The commentary states: "All phenomena" applies commonly to the single nature and the diverse fruits. That is to say, because the one lacks selfhood, it takes the diverse as the one; because the diverse lack selfhood, they take the one as the diverse. Therefore, the diverse bodies and minds in the good and bad destinies do not know one another; their own positions do not move, and thus it is said that "they are not self-determined." Hence Master Yan said: "Because non-discrimination does not abide, it can accomplish manifold matters" (end of quote). "Not self-determined" has the meaning of non-abiding; the meaning of non-abiding is the meaning of non-moving. The commentary states: "Regarding 'because action is without an agent,' if one's body and mind had a controller and created karma, one would experience diverse fruits. If body and mind are without a master and create karma, then because they act like empty space, they do not experience diverse fruits. Yet, because an empty-space fruit is produced from an empty-space cause, the meaning of cause and effect is also unhindered." The commentary states: "Regarding 'the text says they do not know one another, it does not mean sentient knowing. Here, to say "know" means acting by force and nature,' 'force' is the causal force of dust-mote-like conditions, which is the gateway of within [zhong-men]. 'Nature' is the non-abiding dharmatā, which is the gateway of identity [ji-men]. 'Acting' is inconceivable action, which is the fruit of the gateway of within-and-identity. All phenomena must possess both within and identity in order to have action. It does not have the meaning of going and coming of phenomena that possess self-nature; therefore, it is said that the gateway of within is the gateway of empty space establishing, and the gateway of identity is the gateway of empty space acting." Therefore Master Yan said: "Conditions have the meaning of having no boundary; having no boundary means acting by force and nature." In the past, Linde said: "The single-mind ocean in 'Clarifying Difficulties' transcends wetness; the single-mind ocean in the Awakening of Faith remains within wetness. If one answers while standing in the ocean of remaining in wetness, the meaning has hindrances. If one answers while standing in the ocean of transcending wetness, the meaning is without hindrances." The Great Worthy Zhiying, while spending the summer retreat in the hermitage of Master Zhiwu on Mount Dabai, obtained the passage in the Great Sūtra stating that "dharmatā has no revolving," as well as the passage in the Kongmu stating: "That the nature gotra is fundamentally existing and the practice gotra is produced through cultivation is not what the Buddha Dharma delights in;" up to saying, "If there were cultivation and production arising outside of dharmatā, there would be the fault that pratītyasamutpāda could increase," and so forth. Presenting them to Linde, he said, "Is this proof of wetness transcending the ocean?" Linde said, "It is." The explanation says: Regarding "the fault that pratītyasamutpāda could increase," if one were to say that the principle that is realized has existed from antiquity and the wisdom that realizes has just now newly arisen, then at the time wisdom realizes principle, in comparison with the time it had not yet realized it, there would be the meaning of an increase and superiority; therefore, it is called the fault that pratītyasamutpāda could increase. Wisdom is pratītyasamutpāda; here, the eyes, ears, and so forth are treated as dharmatā. Question: Why did it say above that manifold sufferings revolve due to the eyes, ears, and so forth, yet next it says again that because they are dharmatā, there is no revolving? Answer: It is because of not knowing that all phenomena are the body of Samantabhadra. These eyes, ears, and so forth give rise to various karmic fruits facing good and evil objects, revolving manifold sufferings. Now knowing that everything is the body of Samantabhadra, these things like eyes and ears are precisely dharmatā, without any revolving. If eyes, ears, and so forth were not dharmatā, there would be the fault that pratītyasamutpāda could increase. Question: How is it known to be the body of Samantabhadra? Answer: In the sūtra, Samantabhadra says: "Having attained this ultimate, eternally equal, and pure dharmakāya, I further attained the pure, unsurpassed form body." Then what single thing could fail to be Samantabhadra? Question: How is this body of Samantabhadra to be seen? Answer: The sūtra says: "The marks of Samantabhadra's body are like empty space; / Abiding in reliance upon truth, they are not in lands." It is seen like this. Furthermore, what is my body? Empty space is it. What is empty space? My body is it. Because there is no boundary. Furthermore, the six paths are precisely empty space, and empty space is precisely the six paths. The verse says: "Empty space and the dharmadhātu are body and mind; / Walking, standing, sitting, and lying down, mindfulness continues. / The various things seen are also body and mind; / Thought-moment after thought-moment continues without end." The text on the Three Seals of Emptiness says: "Mind-nature means that the three kinds of worlds are the mind of wetness transcending the ocean." Depending on the ocean, waves arise; the two waves and each wave are all the three worlds; therefore, it is the mind of wetness transcending the ocean. Depending on the ocean, waves arise, so the ocean is the cause and the waves are the fruit; depending on the waves, the ocean arises, so the waves are the cause and the ocean is the fruit; simultaneously they are mutually cause and effect. This is the phenomenon of the conventional truth in the great pratītyasamutpāda.