法界圖記叢髓錄 1.91

1.91

大記云：理事冥然等者，通結證教二分大意耶？唯教分耶？答：一云通結也，謂下句云十佛普賢大人境故。一云唯結教分，謂證分結云證智所知非餘境故。問：初意中何理何事耶？答：證分理，緣起分事也，則證教無分別也。故下文云「證教兩法，舊來中道，一無分別也。」又約證分，以佛證心為理，所現三世間法為事。又緣起分中無住本法為理，二十二位為事。是故證分理事無分別者，十佛大人境；教分理事無分別者，普賢大人境也。此意則證分唯是十佛之境，教分之中不言十佛也。謂內向則十佛，外向則普賢故。今通結內外之時如是言耳。後意則問：既云十佛大人境也，何云唯結教分耶？答：緣起分中亦有十佛，以此教分亦是十佛外向門故也。此約佛與普賢相續各別之義。

The Great Record states: Regarding 'principle and phenomena are dark and merged,' and so forth: does this comprehensively conclude the general meaning of both the realization and teaching aspects, or solely the teaching aspect? Answer: One explanation says it comprehensively concludes both, because the lower line says 'the realm of the great persons, the ten Buddhas and Samantabhadra.' Another explanation says it solely concludes the teaching aspect, because the realization aspect concludes by saying 'known by realization wisdom, not the realm of the rest.' Question: In the first interpretation, what is principle and what is phenomena? Answer: The realization aspect is principle, and the pratītyasamutpāda aspect is phenomena; thus realization and teaching are without differentiation. Therefore, the subsequent text says: 'The two dharmas of realization and teaching have from of old been the Middle Way, completely without differentiation.' Furthermore, according to the realization aspect, the Buddha's realizing mind is taken as principle, and the phenomena of the three realms manifested by it are taken as phenomena. Furthermore, within the pratītyasamutpāda aspect, the fundamental dharma of non-abiding is taken as principle, and the twenty-two stages are taken as phenomena. Therefore, the lack of differentiation between principle and phenomena of the realization aspect is the realm of the great persons, the ten Buddhas; the lack of differentiation between principle and phenomena of the teaching aspect is the realm of the great persons, Samantabhadra. According to this view, the realization aspect is solely the realm of the ten Buddhas, and within the teaching aspect the ten Buddhas are not mentioned. That is to say, facing inward is the ten Buddhas, while facing outward is Samantabhadra. Now, at the time of comprehensively concluding both internal and external, it is spoken like this. Regarding the latter interpretation, it is asked: Since it says 'the realm of the great persons, the ten Buddhas,' how can it be said to solely conclude the teaching aspect? Answer: Within the pratītyasamutpāda aspect there are also the ten Buddhas, because this teaching aspect is also the outward-facing gate of the ten Buddhas. This is explained according to the meaning that the Buddha and Samantabhadra continue distinctly from each other.