法界圖記叢髓錄 1.74

1.74

旨歸圓通鈔云「三乘中立法孤單，故時隔於法。法既流轉，故時流轉也。一乘中立法圓滿，故時隔於法。法不流轉，故時不流轉也。」故《纓絡經》云「佛告梵摩達王說：汝前臥狗是汝過去身，捋我是汝未來佛（云云）。」又羅國僧智通乃相和尚十聖弟子之一也，居大白山彌理嵓穴修花嚴觀。忽一日見大猪過穴門，及通依常禮木刻尊像盡具誠懇，像語通曰：「過穴之猪是汝過去之身。我即是汝當果之佛也。」通聞此語即悟三世一際之旨，後詣相和尚敘之。和尚知其成器，遂以法界圖印授之也（已上）。則與梵摩達王事，雖時有正像之異、處亦中邊之殊，然其因緣亦相類也（云云）。三乘中過去唯狗位，現在唯人位，未來唯佛位，故從過去狗至現在人，從現在人至未來佛，故云三乘中立法孤單，故以時隔法，法是無常，時亦無常。一乘中過去狗中具人佛，現在人中具狗佛，未來佛中具狗人，故不從過去狗遷到現在人，不從現在人轉至未來佛也，故云一乘中立法交徹，故以時隔法，法是常住故，時亦常住也。問：法雖是一，互望而成九世耶？如九世別法亦別耶？答：如後義。謂且約吾身，於一年中約月，則一年十二月，故吾身亦十二也。一月三十日，故身亦三十也。一日十二時，故身亦十二也。一時八刻，故身亦八也。如是一年三百六十日，一日百刻，故身亦三萬六千也。故如九世別，法亦別也。問：約五位論九世者，昨昨日是過去，過去故唯一也。昨日者約當體則過去現在，望今日則現在過去，故具二也。今日者望昨日則過去未來，約當體則現在現在，望明日則未來過去，故具三也。明日者望今日則現在未來，約當體則未來現在，故具二也。明明日是未來未來，故唯一也。是故唯是五位互望論，故成九世。則法唯是一，互望論故亦成九世法也。何故云如九世別法亦別耶？答：康藏云：以時與法不相離故，故知爾也。三乘中色心等是法，約此法上前後遷流之義立為時，故時即假也，是故不論此義。一乘中以時與法不相離故，時亦是實也，是故如時之別法亦別也。

The Zhigui Yuantong chao says: 'In the three vehicles, phenomena are established in isolation, and therefore time is separated from phenomena. Since phenomena undergo transmigration, time also transmigrates. In the One Vehicle, phenomena are established in complete fullness, and therefore time is separated from phenomena. Since phenomena do not undergo transmigration, time also does not transmigrate.' Thus the Yingluo jing says: 'The Buddha told King Brahmadata: The dog lying before you is your past body, and stroke me, I am your future Buddha' (and so forth). Furthermore, the monk Jitong of the Silla Kingdom was one of the ten holy disciples of Master Xiang. Residing in a cave at Miri on Mount Taebaek, he cultivated the Avataṃsaka contemplation. One day he suddenly saw a large pig pass by the entrance of the cave, and when Tong, according to his regular practice, bowed with full sincerity before a carved wooden holy image, the image spoke to Tong, saying: 'The pig that passed the cave is your past body. I am the Buddha of your future fruition.' When Tong heard these words, he immediately awakened to the principle that the three periods are a single limit; later he visited Master Xiang to recount it. The Master knew he had become a vessel, and thereupon transmitted to him the seal of the Dharmadhātu Diagram. (End of quote). Thus, as with the matter of King Brahmadata, although in time there is the difference of true and semblance [Dharma], and in place there is the distinction of central and peripheral, their conditions are also analogous. In the three vehicles, the past is only the position of the dog, the present is only the position of the human, and the future is only the position of the Buddha; thus one goes from the past dog to the present human, and from the present human to the future Buddha. Therefore it says that in the three vehicles phenomena are established in isolation, and thus time is used to separate phenomena; phenomena are impermanent, and time is also impermanent. In the One Vehicle, the past dog contains the human and the Buddha, the present human contains the dog and the Buddha, and the future Buddha contains the dog and the human; thus one does not migrate from the past dog to the present human, nor shift from the present human to the future Buddha. Therefore it says that in the One Vehicle phenomena are established in mutual interpenetration, and thus time is used to separate phenomena; because phenomena are eternally abiding, time is also eternally abiding. Question: Although a phenomenon is one, do the nine periods form by mutual referencing? Or, just as the nine periods are distinct, are phenomena also distinct? Answer: As in the latter meaning. That is, taking one's own body provisionally: within one year, in terms of months, a year has twelve months, so one's body is also twelve. One month has thirty days, so the body is also thirty. One day has twelve double-hours, so the body is also twelve. One double-hour has eight quarter-hours, so the body is also eight. In this way, a year has three hundred and sixty days, and a day has a hundred quarter-hours, so the body is also thirty-six thousand. Therefore, just as the nine periods are distinct, phenomena are also distinct. Question: In discussing the nine periods in terms of the five positions, the day before yesterday is past; being past, it is only one. Yesterday, in terms of its own essence, is past-present, and looking toward today, it is present-past, so it possesses two. Today, looking toward yesterday, is past-future; in terms of its own essence, it is present-present; looking toward tomorrow, it is future-past, so it possesses three. Tomorrow, looking toward today, is present-future; in terms of its own essence, it is future-present, so it possesses two. The day after tomorrow is future-future, so it is only one. Therefore, the nine periods are formed solely by the mutual referencing of the five positions. Hence the phenomenon is only one, and through mutual referencing it also forms nine periods of phenomena. Why then say that just as the nine periods are distinct, phenomena are also distinct? Answer: Kangzang says: 'Because time and phenomena are not separated from each other.' Hence one knows it is so. In the three vehicles, form, mind, and so forth are phenomena, and time is established in terms of the meaning of antecedent and subsequent flux upon these phenomena; therefore time is merely provisional, and for this reason this meaning is not discussed. In the One Vehicle, because time and phenomena are not separated from each other, time is also real; therefore, just as time is distinct, phenomena are also distinct.