法界圖記叢髓錄 2.100

2.100

四大常轉法輪觀云：欲得此經意，合有三段：一說大方廣佛等七字、二釋三十九品大意、三現道理依觀廣釋。初說題目者，大方廣者所觀之境，佛花嚴者能觀之心，經者通於境智。所謂大者四大；方者四大之塵；廣者一一塵相法界虛空界，九世十世中無所不周；佛者解此理心；花者此心清淨湛然離染；嚴者離染心中具逆順德；經者能所無二。二釋品大意，說有總別。總者三毒即三智，一一智中具十德故，是為三十。又一智中具三世、具見聞解行證、具三世間故，是為九品。別者（云云）。三現道理依觀廣釋者，先融心相解此經意。云何融心相？一念無生正念觀心，與實相理相應時中離諸心相，爾時具得三種利益：一者超過十種外道所為作事；二者獲得十種利；三者自身心中具見諸法，如執明鏡自見面像。十種利益者，一者自身心中具戒定惠一切法，如經云「制心一處，無事不辨。」繫心在一處，能開智惠門。守一不移，精神不散，萬靈扶衛。初學不思議三昧，繫心一緣。若久習者，觀心成就更無心相，恒與定俱，一切心相即非心故，是名不思議定（云云）。經有五種：一一切經、二一心經、三自體經、四無住經、五實相經。謂於一法界以一心印印諸緣體，一切諸緣無不印文，故一切經也。此一切經唯一心量，故一心經也。心之諸法有體，故自體經也。自體無我，於一切中無著，故無住經也。此無住經湛然無相，故實相經也。初文字經，次則義經，次則觀經，次則定經，後一法經也。

The Contemplation on the Four Great Constant Turnings of the Dharma Wheel states: To grasp the meaning of this sūtra, there are altogether three sections: first, explaining the seven characters "da fang guang fo" and so forth; second, interpreting the general meaning of the thirty-nine chapters; third, extensively explaining the revealed principle on the basis of contemplation. As for the first, explaining the title: "da fang guang" (great, square, and broad) is the realm that is contemplated; "fo hua yan" (Buddha, flower, and adornment) is the mind that contemplates; "jing" (sūtra) runs through both realm and wisdom. What is called "great" is the four great elements; "square" is the dust of the four great elements; "broad" is that the appearance of each and every speck of dust pervades without exception the dharmadhātu and the realm of space across the nine periods and ten periods; "Buddha" is the mind that understands this principle; "flower" is this mind being pure, serene, and free from defilement; "adornment" is the mind free from defilement possessing the virtues of reverse and accord; "sūtra" is the non-duality of the active and the objective. Second, interpreting the general meaning of the chapters: it is explained in terms of the general and the particular. The general: the three poisons are precisely the three wisdoms; because each wisdom is endowed with ten virtues, these make thirty. Furthermore, because a single wisdom is endowed with the three times, is endowed with seeing, hearing, understanding, practice, and realization, and is endowed with the three realms, these make nine chapters. The particular is as explained elsewhere. Third, extensively explaining the revealed principle on the basis of contemplation: first, interfuse mental characteristics to understand the meaning of this sūtra. How does one interfuse mental characteristics? When the mind contemplated in correct mindfulness with a single thought of non-arising accords with the principle of the true mark, it is free from all mental characteristics in that moment; at that time one fully obtains three kinds of benefits: first, surpassing the deeds performed by the ten kinds of non-Buddhists; second, obtaining ten kinds of benefits; third, within one's own mind one fully sees all dharmas, like holding a bright mirror and seeing one's own facial reflection. As for the ten kinds of benefits: first, within one's own mind one is endowed with all dharmas of precept, concentration, and wisdom, as the sūtra says, "By restraining the mind in one place, what affair cannot be accomplished?" By tethering the mind to one place, one can open the gates of wisdom. Keeping to the one without wavering, the spirit is not dispersed, and myriad spirits guard and protect it. A beginner in the inconceivable samādhi tethers the mind to a single condition. If one practices for a long time, the contemplation of mind is perfected and there are no longer any mental characteristics; one is constantly joined with concentration, for all mental characteristics are precisely non-mind. This is called inconceivable concentration, and so forth. There are five kinds of sūtras: first, the all-inclusive sūtra; second, the one-mind sūtra; third, the intrinsic-substance sūtra; fourth, the non-abiding sūtra; fifth, the true-mark sūtra. This means that with the single mind-seal one seals the substances of all conditions within the one dharmadhātu; because there is no condition that is not imprinted, it is the all-inclusive sūtra. Because this all-inclusive sūtra is only the measure of the one mind, it is the one-mind sūtra. Because all dharmas of the mind have substance, it is the intrinsic-substance sūtra. Because the intrinsic substance is without self and without clinging within all things, it is the non-abiding sūtra. Because this non-abiding sūtra is serene and markless, it is the true-mark sūtra. The first is the text sūtra; next is the meaning sūtra; next is the contemplation sūtra; next is the concentration sūtra; the last is the dharma sūtra.