法界圖記叢髓錄 2.1

2.1

文云：三釋文下意。文有七言三十句，此中大分有三：初十八句約自利行，次四句明利他行，次八句辨行者修行方便及得利益。就初門中有二：初四句現示證分、二次十四句現緣起分。此中初二句指緣起體；二次二句約陀羅尼理用以辨攝法分齊；三次二句即事法明攝法分齊；四次四句約世時示攝法分齊；五次二句約位以彰攝法分齊；六次二句總論上意。雖六門不同，而唯現緣起陀羅尼法。初云緣起體者，即是一乘陀羅尼法，一即一切、一切即一無障礙法界法也。今且約一門現緣起義。所謂緣起者，大聖攝生欲令契理捨事。凡夫見事即迷於理，聖人得理既無於事，故今舉實理以會迷情，令諸有情知事即無，即事會理故興此教。故《地論》云：自相者有三種：一者報相，名色共阿梨耶識生，如經「於三界地復有芽生，所謂名色共生故」，名色共生者，名色共彼生故。二者彼因相者，是名色不離，彼依彼共生故，知經「不離故」。三者彼果次第相，從六入乃至於有，如經「此名色增長已成六入聚，乃至有因緣故有生老病死憂悲苦惱。如是眾生生長苦聚，是中離我我所，無知無覺如草木也。」此中離我我所者，此二示空。無知無覺者，自體無我故。如草木者，示非眾生數故。當知十二因緣等，即自體性空，依彼阿賴耶識生。梨耶微細，自體無我，生十二因緣，十二因緣亦皆無我，故緣生等無有別法。佛舉緣起觀門，以會諸法一切無分別，即成實性。故《地論》云「隨順觀世諦，即入第一義諦」，是其事也。此義在三乘，亦通一乘。何以故？一乘所目故。若約別教一乘，略說十門，所謂因緣有分次第故。一心所攝故、自業成故、不相捨離故、三道不斷故、觀先後際故、三苦集故、因緣生故、因緣生滅縛故、隨順有盡觀故。如是十番十二因緣，一乘義攝。何故十數說？欲現無量故。問：十番因緣，為當前後？為當一時耶？答：即前後即無前後。所以得知？門不同故。即前後六相成故，即無前後。其義云何？十番雖別，而同成無我。故《纓絡經》十番因緣三乘義攝。何以故？准教差別不同。廣義如《地論》說。如十二因緣說，餘緣生諸法，准例可解。二陀羅尼法者，如下說。三即事攝法者，現因陀羅尼及微細故，廣義如經。四約世時者，所謂九世者，過去過去、過去現在、過去未來，現在過去、現在現在、現在未來，未來過去、未來現在、未來未來世。三世相即及與相入，成其一念，總別合明故。為十世一念者，約事念說也。五約位者，以六相方便隨義消息，可解也。六相者，亦如上說。問：於緣起一言中，諸法無二即現了手，何須多門？答：體解即是不須遠求。是故經云「婬怒癡性即是菩提」。如是等迷之極遠，是故佛教七種苦諦，以外別有菩提，三無數劫如說修行乃可得度。為迷之者須多門說。問：若如是者，法門無數，何故唯六門說耶？答：以六門說諸法，准例應可解，故略如是說。其實如言六冥然無分別者，緣起法法如是故，准上可思。二就利他行中，海印者，約喻得名。何者？大海極深明淨徹底，天帝共阿修羅鬪諍時，一切兵眾、一切兵具於中現現了了分明，如印文字，故名海印。能人三昧亦復如是，窮證法性無有源底，究竟清淨湛然明白，三種世間於中現現，名曰海印。繁者，熾盛義故。出者，涌出無盡故。如意者，從喻得名。如意寶王無心而雨寶，益生隨緣無窮。釋迦如來善巧方便亦復如是，一音所暢應眾生界，滅惡生善利益眾生，隨何用處無不如意，故名如意。三約修行方便者，此中有二一明修行方便。二辯得利益。初門行者者，謂見聞一乘普法已去，未滿圓證普法已還即是，此約別教一乘說也。若約方便一乘說，五乘總是入一乘攝。何以故？以一乘所流、一乘所目、一乘方便故。若約此義，總攝五乘一乘修行者亦得。所流所目者，約緣起道理。語方便者，約智語。何以故？進趣不住名曰不迴心者，不名方便故。亦可約聖者意說。何以故？以善巧方便引接眾生故。如五乘說，人法、因果、解行、理事、教義等，一切諸法准例如是。問：所謂五乘等法，為是能詮教法耶？為是所詮之義耶？答：能詮所詮一切諸法皆在言中。其義如何？所詮之法言相皆絕，諸佛世尊以大慈悲本願力故，諸佛家法法如是故，施設言教為眾生說。以是義故，教綱所攝一切諸法皆悉在言。是故經云「一切諸法但有名字」，即其義也。問：證令之法言相不及，言教之法在於事中者，證教兩法常在二邊過。答：若約情說，證教兩法常在二邊。若約理云，證教兩法舊來中道一無分別。所以得知？遍計無相、依他無生、真實無性，三種自性常在中道，三法以外更無證教，是故當知一無分別。是故至人得此理故，名相不及；為眾生說故，言在事中。故經偈云「一切諸如來，無有說佛法。隨其所應化，而為演說法。」即其義也。是故聖者隨遍計故建立三性，且安窮心，漸漸已後現三無性，覺悟夢人，此即聖者大善巧也。問：如《攝論》云「遍計所執凡夫境界，依他真實聖智境界」，何故聖者隨遍計耶？答：遍計諸法顛倒故有，是故論云「凡夫境界畢竟空故，無所可對」，是故論中非聖境界，非謂知空非聖境界。是故聖者慈悲方便，隨眼病故言說空花，有何防難？意在於此。依他起相從因緣生，無有自性，離二邊過，與無我同。圓成實性、平等法性圓融彼此不可分別，舊來一味，以此義故分別不及。是故論云「聖智境界別意如是」。若約實說，三種自性皆是凡夫境界。何以故？隨情說事安立三故，三種自性即是聖智境界。何以故？隨智現理非安立故。是故經中亦有處三性以外別立三無性。所以者何？隨情安立，約解門故別立三無性；隨智現理，約行門故，三性以外不立三無性。尚二性以外無有真實，何況三性以外別有三無性。所以得知？無相等智現前，究竟無法可對，唯在中道故。是故須解立教所由。問：如上所言，證分之法及緣起分法有何差別？答：別不別。其義云何？證分之法約實相說，唯證所知；緣起分法為眾生說，與緣相應。是故全別。緣起之法從眾緣生，無有自性，與本不異，是故不別。問：若如是者，以自所證為眾生與末，不異尋常差別耶？答：亦得其義。若為所證，在言與末不異。言說在證，與本不異。與本不異故，用而常寂，說而不說；與末不異故，寂而常用，不說而說。不說而說故，不說即非不說；說而不說故，說即非說。說即非說故，說即不可得；不說即非不說故，不說即非不說。二俱不可得故，二俱不相防。以此義故，說與不說等無差別，生與不生等無差別，動與不動等無差別。一切差別相對法門，准例如是。是故經云「有為無為一切諸法，有佛無佛，性相常住，無有變異。」是其義也。亦可正說法中，言說以外更無別義，以言為義；正義法中，正義以外更無別言，以義為言。以義為言故，言無非義；以言為義故，義無非言。義無非言故，義即非義；言無非義故，言即非言。言即非言、義即非義故，二俱不可得，是故一切法本來在中道。中道者，通言非言。何以故？諸法實相不在言中，離名性故；言說之法不在真性，在機益故。在機益故，名無真性；離名性故，名而無名。名而無名故，以名求實，實不可得；名無真性故，名而無我同。名而無我同故，名性不可得，以此義故，二俱不可得，唯證所知非餘境界。是故經云「一切諸法唯佛所知，非我境界。」問：前後兩義有何差別？答：前義以本末相即相融，現中道義；後義以名義互為客，現無我義。所現道理不異，能詮方便別，此則本末相資；名義互客開導眾生，令致自體無名真源，能化所化宗要在此。問：此義當頓教宗，何故此間說？答：如上說，說與不說等無差別。何以故？總是實德故，無有妨難。且護分別故順三乘說，蓋是智者勝妙能也。如上證分及緣起分義，當論中義大教大也。背反分別，得無分別，名曰無緣。順理不住，故名善巧。如說修行得聖者意，故名為提。如意如前。歸家者，證本性故。家者何義？陰覆義、住處義故。所謂法性真空覺者所住故，名曰為宅。大悲善巧，陰覆眾生，名曰為舍。此義在三乘，一乘方究竟。何以故？應法界故。所謂法界陀羅尼家，及因陀羅尼家、微細家等，此是聖者所依住故，名曰為家。隨分者，未滿義故。資糧者，助菩提分故。如下經〈離世間品〉中二千答等是也。

The text says: Third, the meaning following the explanation of the text. The text contains thirty seven-character lines, which generally has three parts: first, eighteen lines on the practice of benefiting oneself; next, four lines clarify the practice of benefiting others; next, eight lines analyze the practitioner's upāya of cultivation and obtaining benefits. Within the first section there are two [parts]: first, four lines demonstrate the realization aspect; next, fourteen lines manifest the pratītyasamutpāda aspect. Herein, the first two lines point to the essence of pratītyasamutpāda; next, two lines determine the limits of including phenomena according to the principle and function of dhāraṇī; next, two lines clarify the limits of including phenomena by directly identifying phenomena; fourth, four lines indicate the limits of including phenomena according to temporal periods; fifth, two lines reveal the limits of including phenomena according to stages; sixth, two lines summarize the above meanings. Although the six gates are different, they solely manifest the dhāraṇī-dharma of pratītyasamutpāda. As for what was initially called the essence of pratītyasamutpāda, it is the One Vehicle dhāraṇī-dharma—the unimpeded dharmadhātu-dharma wherein one is all and all is one. Now, pratītyasamutpāda is briefly manifested according to one gate. Regarding what is called pratītyasamutpāda: the Great Sage gathered sentient beings wishing to make them tally with principle and renounce worldly affairs. Worldlings, seeing worldly affairs, are deluded regarding principle; the Sages, having attained principle, are already devoid of worldly affairs. Therefore, true principle is now adduced to unify deluded feelings, causing sentient beings to know that worldly affairs are utterly non-existent, and through worldly affairs to unite with principle; thus this teaching arose. Hence the Daśabhūmikā-śāstra states: "There are three kinds of self-characteristic: first, the retributive characteristic, in which name-and-form arises together with the ālaya-vijñāna, as the sūtra says: 'In the ground of the triple world there is again the arising of a sprout, that is, because name-and-form arises together'; 'name-and-form arises together' means name-and-form arises together with that. Second, that which is the causal characteristic is the non-separation of name-and-form; because it relies upon that and arises together with that, know that the sūtra says 'because of non-separation'. Third, the successive characteristics of its effects, from the six sense bases up to becoming, as the sūtra says: 'This name-and-form, having increased, forms the aggregation of the six sense bases, up to: because there are causes and conditions, there are birth, old age, sickness, death, worry, sorrow, suffering, and vexation. In this way the aggregation of suffering of sentient beings grows; herein it is free from self and what belongs to self, without knowing and without perception, like grass and trees.'" Herein, "free from self and what belongs to self": these two demonstrate emptiness. "Without knowing and without perception": because its own essence lacks self. "Like grass and trees": demonstrating that they are not counted among sentient beings. One should know that the twelve links of pratītyasamutpāda and so forth are in their own essence empty, arising in reliance upon that ālaya-vijñāna. The ālaya is subtle, its own essence lacking self, generating the twelve links of pratītyasamutpāda; the twelve links of pratītyasamutpāda are also all devoid of self; therefore, conditioned arisings and so forth have no distinct phenomena. The Buddha adduced the contemplative gate of pratītyasamutpāda in order to unify all phenomena in non-discrimination, which immediately accomplishes the perfected nature. Hence the Daśabhūmikā-śāstra states: "Concordantly contemplating conventional truth, one immediately enters ultimate truth"; such is the case. This meaning exists in the three vehicles and also extends to the One Vehicle. Why? Because it is indicated by the One Vehicle. If according to the distinct teaching of the One Vehicle, ten gates are briefly stated, namely: because the divisions of causes and conditions are in sequence; because they are subsumed under the one mind; because they are accomplished by one's own karma; because they do not separate and abandon one another; because the three paths are uninterrupted; because one contemplates the prior and posterior limits; because the three kinds of suffering accumulate; because they are born from causes and conditions; because they are bound by the arising and ceasing of causes and conditions; because of the contemplation of concordant exhaustion. Such ten turns of the twelve links of pratītyasamutpāda are subsumed under the meaning of the One Vehicle. Why are they explained in the number ten? Because of wishing to manifest infinity. Question: Are the ten turns of causes and conditions sequential, or are they simultaneous? Answer: They are both sequential and non-sequential. How is this known? Because the gates are different. That they are sequential is because the six characteristics are accomplished; thus there is no sequence. What is the meaning? Although the ten turns are distinct, they identically accomplish selflessness. Therefore, the ten turns of causes and conditions in the Yingluo jing are subsumed under the meaning of the three vehicles. Why? Because they accord with the differences of the teachings. The extensive meaning is as explained in the Daśabhūmikā-śāstra. As explained for the twelve links of pratītyasamutpāda, the remaining conditioned phenomena can be understood by analogy. Second, the dhāraṇī-dharma is as explained below. Third, directly identifying phenomena to include dharmas: manifests the Indra-dhāraṇī and subtlety; the extensive meaning is as in the sūtra. Fourth, according to temporal periods: the so-called nine time periods are the past of the past, the present of the past, the future of the past; the past of the present, the present of the present, the future of the present; the past of the future, the present of the future, and the future of the future. The three times are mutually identical and mutually penetrating, accomplishing a single thought-moment, because the universal and particular are explained together. Being ten time periods in a single thought-moment is spoken with respect to phenomenal thoughts. Fifth, according to stages: it can be understood through the upāya of the six characteristics by weighing the meaning accordingly. The six characteristics are also as explained above. Question: Within the single word of pratītyasamutpāda, all phenomena are non-dual and already clearly present; what need is there for many gates? Answer: If one realizes the essence, then one need not seek far. Therefore, the sūtra says: "The nature of lust, anger, and delusion is itself bodhi." For those who are extremely deluded regarding such things, the Buddha therefore taught seven kinds of the truth of suffering, outside of which there is separately bodhi, and only by cultivating practice as taught for three incalculable eons can one be delivered. For those who are deluded, it must be explained through many gates. Question: If so, since Dharma gates are countless, why are they explained only through six gates? Answer: Explaining all phenomena through six gates can be understood by analogy; hence it is briefly stated like this. In reality, as it is said that the six are indistinct and without discrimination, because the dharma of pratītyasamutpāda is just like this, one can contemplate it by following the above. Second, regarding the practice of benefiting others: ocean seal gets its name from a metaphor. What is it? The great ocean is extremely deep and clear to the very bottom; when the Lord of Devas and the asuras were in conflict, all the hosts of soldiers and all the weapons were manifested therein with complete clarity, like stamped characters; hence it is called the ocean seal. The samādhi of the Capable Sage (Śākyamuni) is also like this: thoroughly realizing the dharmatā without any source or bottom, it is ultimately pure and serenely distinct; the three kinds of worlds are manifested therein; hence it is called the ocean seal. "Abundant" (fan) has the meaning of flourishing. "Producing" (chu) means gushing forth inexhaustibly. "Wish-fulfilling" (ruyi) gets its name from a metaphor. The wish-fulfilling jewel king rains jewels without intention, benefiting beings in accord with conditions without end. The skillful upāya of Śākyamuni Tathāgata is also like this: expressed in a single voice, it responds to the realm of sentient beings, extinguishing evil, producing good, and benefiting sentient beings; wherever it is applied, it never fails to fulfill wishes; hence it is called wish-fulfilling. Third, regarding the upāya of cultivation: herein there are two: first, clarifying the upāya of cultivation; second, analyzing the obtaining of benefits. In the first gate, "practitioner" refers to one who has already seen and heard the universal Dharma of the One Vehicle, but has not yet reached the full, complete realization of the universal Dharma; this is spoken according to the distinct teaching of the One Vehicle. If spoken according to the upāya One Vehicle, the five vehicles are entirely subsumed under entering the One Vehicle. Why? Because they are what flows from the One Vehicle, what is indicated by the One Vehicle, and the upāya of the One Vehicle. If according to this meaning, it is also permissible to comprehensively subsume the five vehicles under the One Vehicle practitioner. What flows and what is indicated are according to the principle of pratītyasamutpāda. Speaking of upāya is according to wisdom. Why? Because progressing without abiding is called non-retrogression, which is not called upāya. It may also be spoken according to the intention of the Sage. Why? Because of guiding sentient beings with skillful upāya. As explained in the five vehicles: persons and dharmas, cause and effect, understanding and practice, principle and phenomena, teaching and meaning, and so forth—all phenomena are understood by analogy like this. Question: Are the so-called dharmas of the five vehicles and so forth the expressive teachings, or are they the expressed meanings? Answer: All phenomena, both expressive and expressed, are within words. What does this mean? The expressed dharmas completely transcend words and characteristics; because of the power of the great compassion and fundamental vows of all Buddhas and World-Honoured Ones, and because the family Dharma of all Buddhas is naturally like this, they establish verbal teachings to explain them for sentient beings. By this meaning, all phenomena subsumed under the guiding net of teaching are entirely within words. Therefore, the sūtra says: "All phenomena are merely names"; this is precisely its meaning. Question: If the dharma of realization is beyond words and characteristics, while the dharma of verbal teaching is within worldly affairs, would not the two dharmas of realization and teaching always incur the fault of the two extremes? Answer: If spoken according to feelings, the two dharmas of realization and teaching are always at the two extremes. If spoken according to principle, the two dharmas of realization and teaching have from the beginning been the Middle Way, entirely one without discrimination. How is this known? The imagined has no characteristic, the other-dependent is non-arising, and the perfected is without nature; the three natures are always in the Middle Way. Outside these three dharmas there are no other realization and teaching; therefore, one should know they are entirely one without discrimination. Therefore, because the ultimate person has attained this principle, names and characteristics cannot reach it; yet because of explaining it for sentient beings, words reside in worldly affairs. Hence the sūtra verse states: "All Tathāgatas / do not teach the Buddha Dharma. / In accord with those whom they should transform, / they expound the Dharma for them." This is its meaning. Therefore, because the Sage accords with the imagined, he establishes the three natures, temporarily settling the seeking mind; later, he gradually manifests the three naturelessnesses, awakening the dreamer; this is precisely the great skillfulness of the Sage. Question: As the Mahāyāna-saṃgraha says: "The imagined nature is the sphere of worldlings, while the other-dependent and perfected are the spheres of noble wisdom," why does the Sage accord with the imagined? Answer: All imagined dharmas exist because of inverted views; hence the treatise says: "Because the sphere of worldlings is ultimately empty, there is nothing that can be opposed." Therefore, in the treatise it is not the sphere of the noble; this does not mean that knowing emptiness is not the sphere of the noble. Therefore, as for the Sage's compassionate upāya speaking of sky-flowers in accord with eye diseases, what obstacle could there be? The intention lies herein. The characteristic of other-dependent arising arises from causes and conditions, has no self-nature, departs from the fault of the two extremes, and is identical with selflessness. The perfected nature and the equal dharmatā interfuse each other and cannot be distinguished, being originally of one taste; by this meaning, discrimination cannot reach it. Therefore, the treatise says: "The sphere of noble wisdom has this distinct intention." If spoken according to reality, all three natures are the sphere of worldlings. Why? Because the three are established by speaking of affairs in accord with feelings. The three natures are also immediately the sphere of noble wisdom. Why? Because they manifest principle in accord with wisdom, being non-established. Therefore, in the sūtras there are also places where the three naturelessnesses are established separately outside the three natures. Why is this? Established in accord with feelings, the three naturelessnesses are established separately according to the gate of understanding; manifesting principle in accord with wisdom, according to the gate of practice, the three naturelessnesses are not established outside the three natures. When even outside the two natures there is no perfected [nature], how could there separately be three naturelessnesses outside the three natures? How is this known? When wisdom without characteristics manifests directly, there is ultimately no dharma that can be opposed, solely abiding in the Middle Way. Therefore, one must understand the reason for establishing the teaching. Question: As stated above, what is the difference between the dharma of the realization aspect and the dharma of the pratītyasamutpāda aspect? Answer: They are distinct and not distinct. What does this mean? The dharma of the realization aspect is spoken according to the real characteristic, known only by realization; the dharma of the pratītyasamutpāda aspect is spoken for sentient beings, corresponding with conditions. Therefore, they are entirely distinct. The dharma of pratītyasamutpāda arises from multiple conditions, has no self-nature, and is not different from the root; therefore, they are not distinct. Question: If so, by taking one's own realization as the branches for sentient beings, is it not different from ordinary distinctions? Answer: That meaning also holds. If taken as that which is realized, being in words is not different from the branches. Words residing in realization are not different from the root. Because they are not different from the root, though functioning they are always quiescent, speaking yet not speaking; because they are not different from the branches, though quiescent they always function, not speaking yet speaking. Because they are not speaking yet speaking, not speaking is precisely not non-speaking; because they are speaking yet not speaking, speaking is precisely non-speaking. Because speaking is precisely non-speaking, speaking is ungraspable; because not speaking is precisely not non-speaking, not speaking is not non-speaking. Because both are ungraspable, neither obstructs the other. By this meaning, speaking and not speaking are equally without distinction; arising and non-arising are equally without distinction; moving and non-moving are equally without distinction. All Dharma gates of distinct opposition are to be understood by analogy like this. Therefore, the sūtra says: "All conditioned and unconditioned phenomena, whether there is a Buddha or no Buddha, are permanent in nature and characteristic, without variation." This is its meaning. Alternatively, in the midst of expounding Dharma directly, outside of words there is no separate meaning—taking words as meaning; in the midst of true meaning, outside of true meaning there are no separate words—taking meaning as words. Because meaning is taken as words, words are nothing other than meaning; because words are taken as meaning, meaning is nothing other than words. Because meaning is nothing other than words, meaning is non-meaning; because words are nothing other than meaning, words are non-words. Because words are non-words and meaning is non-meaning, both are ungraspable; therefore, all phenomena are originally in the Middle Way. The Middle Way extends through words and non-words. Why? The real characteristic of all phenomena is not within words, because it is free from nominal nature; the dharma of verbal expression does not reside in true nature, because it resides in benefiting capacities. Because it resides in benefiting capacities, names have no true nature; because it is free from nominal nature, though named it is without name. Because though named it is without name, seeking reality through names, reality cannot be grasped; because names have no true nature, though named they are identical to selflessness. Because though named they are identical to selflessness, nominal nature cannot be grasped; by this meaning, both are ungraspable, known only by realization and not the sphere of others. Therefore, the sūtra says: "All phenomena are known only by the Buddha, not my sphere." Question: What is the difference between the former and latter meanings? Answer: The former meaning demonstrates the meaning of the Middle Way through the mutual identity and mutual fusion of root and branches; the latter meaning demonstrates the meaning of selflessness through names and meanings mutually acting as guests. The principle that is demonstrated is not different, but the expressive upāyas are distinct: this means root and branches assist each other; names and meanings mutually acting as guests guides sentient beings, causing them to reach the true source of their own essence without names; the essential purpose of that which transforms and that which is transformed lies herein. Question: This meaning corresponds to the tenet of the sudden teaching; why is it explained here? Answer: As explained above, speaking and not speaking are equally without distinction. Why? Because both are true virtues, there is no obstacle. Temporarily guarding against discrimination, it is explained in accord with the three vehicles; this is indeed the supreme, wondrous capability of the wise. The meanings of the realization aspect and pratītyasamutpāda aspect above correspond to the greatness of meaning and greatness of teaching in the treatises. Turning away from discrimination and attaining non-discrimination is called "having no objectified conditions" (wuyuan). According with principle without abiding is called "skillful" (shanciqao). Cultivating practice as taught and attaining the Sage's intention is called "carrying" (ti). "Wish-fulfilling" is as before. "Returning home" is because of realizing the original nature. What is the meaning of "home"? It has the meaning of sheltering and the meaning of dwelling place. The so-called true emptiness of dharmatā is the dwelling of the awakened; hence it is called "mansion". Great compassion and skillfulness sheltering sentient beings is called "house". This meaning exists in the three vehicles, but is only ultimate in the One Vehicle. Why? Because it accords with the dharmadhātu. The so-called dharmadhātu dhāraṇī home, Indra-dhāraṇī home, subtle home, and so forth: these are what the Sage relies upon and dwells in; hence they are called "home". "According to one's share" means not yet full. "Provisions" are the aids to bodhi. This is as with the two thousand answers in the 'Chapter on Leaving the World' in the sūtra below.