法界圖記叢髓錄 1.95

1.95

真記云：海印三昧者，自證離言，何故利他之初明耶？答：表利他緣起無別自體，但依十佛內證海印所起故也。若不爾者，道有私隱故。繁出等者，於念念中起如意教，盡未來際無休息故。又但一念全攝法界無側故也，是故云不思議也。雨寶者，約教云寶也。又是眾生受用種種寶物也。滿虛空者，眾生蒙不思議教，則知其不動凡心與法性虛空只是一物，本自圓滿故也。隨器得利者，山王普機得總相教，差別小機得差別教，各自成益故也。

Zhen's Record states: Regarding the ocean seal samādhi: one's own realization is beyond words, so why is it explained at the beginning of benefiting others? Answer: It shows that the pratītyasamutpāda of benefiting others has no separate self-substance; it only arises relying upon the ocean seal of the ten Buddhas' internal realization. If it were not so, the Way would have private secrecy. 'Copiously bringing forth', and so forth: generating the wish-fulfilling teaching in thought-moment after thought-moment, without cessation to the end of future time. Moreover, a single thought-moment entirely gathers the dharmadhātu without bias; therefore it is said to be 'inconceivable'. 'Raining treasures': spoken in terms of the teaching, it is called 'treasures'. Furthermore, it is the various treasure-objects enjoyed by sentient beings. 'Filling empty space': when sentient beings receive the inconceivable teaching, they know that their unmoved ordinary mind and the empty space of dharmatā are merely one single thing, originally complete in itself. 'Obtaining benefit according to capacity': the universal capacities of the Mountain Kings obtain the teaching of the universal characteristic, while the distinct lesser capacities obtain the distinct teaching, each accomplishing benefit.