法界圖記叢髓錄 1.68

1.68

古記云：有彌碎彌小之塵，有彌碎彌大之塵，有彌碎如本之塵也。《俱舍》頌曰「極微、微、金、水，兔、羊、牛、隙塵，蟣、虱、麥、指節，後後增七倍（已上）。」隙塵者，遊於窓隙日光之塵，人眼所見也。析此至七分之一分者，天眼所見也。此上二塵，窓隙塵也。析此天眼所見至七分之一分者鐵塵，初果所見。析此至七之一銅塵，第二果所見。析此至七之一銀塵，第三果所見。析此至七之一金塵，第四果所見。析此至七之一水塵，大獨覺所見。析此至七之一微塵，三十四念斷結得菩提之佛所見。解云：此上並是遍計分所攝。析此至七之一極微塵，初教菩薩所見。析此至七之一似塵，自受用佛所見。解云：此上依他分所攝。析此至七之一法塵，終教佛所見。析此至七之一空塵，頓教佛所見。解云：終教以後圓成分所攝，此中色心二法皆是真如所成也。此終教法塵者，意識所緣也。初教亦說意識所緣，然終教中立一意識，故約第一義一心眼所見為法塵也。析此至七之一總相塵，普賢眼所見。此普眼所見之塵，則三乘五眼終不能得見也。故此經中欲示不共別教之義，約微塵虛空為初位也。問：此一乘之塵與三乘理何別？答：約三乘云則是理也，約普眼所見則是最細事法也。此上所說初雖引《俱舍》，實非彼論義。此是林德授融秀之義，約觀心體聖教而說也。

An ancient record says: There are atoms that become smaller the more they are broken down, atoms that become larger the more they are broken down, and atoms that remain as they originally were the more they are broken down. The Abhidharmakośa verse says: 'Paramāṇu, aṇu, gold, water, hare, sheep, ox, sunbeam dust, nit, louse, barley, and finger joint; each subsequent one increases sevenfold.' (End of quote). 'Sunbeam dust' refers to the dust wandering in the sunlight through a window aperture, seen by human eyes. Dividing this to one-seventh yields what is seen by the divine eye. The above two kinds of dust are window-aperture dust. Dividing this seen by the divine eye to one-seventh yields iron dust, seen by [an arhat of] the first fruit. Dividing this to one-seventh yields copper dust, seen by the second fruit. Dividing this to one-seventh yields silver dust, seen by the third fruit. Dividing this to one-seventh yields gold dust, seen by the fourth fruit. Dividing this to one-seventh yields water dust, seen by a great pratyekabuddha. Dividing this to one-seventh yields a subtle atom (aṇu), seen by a Buddha who has severed the fetters in thirty-four thought-moments and attained bodhi. Explanation: All of the above are subsumed within the parikalpita (imagined) aspect. Dividing this to one-seventh yields an ultimate atom (paramāṇu), seen by a bodhisattva of the initial teaching. Dividing this to one-seventh yields a semblance atom, seen by a Buddha of self-enjoyment. Explanation: The above are subsumed within the paratantra (other-dependent) aspect. Dividing this to one-seventh yields a dharma atom, seen by a Buddha of the final teaching. Dividing this to one-seventh yields an emptiness atom, seen by a Buddha of the sudden teaching. Explanation: From the final teaching onward, they are subsumed within the pariniṣpanna (perfected) aspect; herein, both physical and mental phenomena are formed from tathatā. This dharma atom of the final teaching is the cognitive object of the mental consciousness. The initial teaching also speaks of cognitive objects of the mental consciousness; however, in the final teaching, a single mental consciousness is established, and therefore, in terms of the eye of the supreme-truth One Mind, what is seen is the dharma atom. Dividing this to one-seventh yields the universal-characteristic atom, seen by the eye of Samantabhadra. This atom seen by the universal eye ultimately cannot be seen by the five eyes of the three vehicles. Therefore, when this sūtra wishes to indicate the meaning of the unshared distinct teaching, it takes the subtle atom and empty space as the initial stage. Question: What is the difference between this atom of the One Vehicle and the principle of the three vehicles? Answer: In terms of the three vehicles, it is principle; in terms of what is seen by the universal eye, it is the most subtle phenomenon. Although the above explanation initially cites the Abhidharmakośa, it is not actually the meaning of that treatise. This is the doctrine transmitted by the virtuous Lin to Rong and Xiu, expounded in terms of contemplating the mind and realizing the sacred teachings.