法界圖記叢髓錄 2.102

2.102

圓通首座記云：花嚴經首如是我聞四字釋有三義，對此則下始成正覺亦有三義也。第一離言玄寂之處，謂絕相不可目法性，玄微超出意外之處也。不可目之法性者，法界法之名位不動處也。若今我五尺身者，唯五尺是耳。此五尺上不許更目佛名法名故，云不可目之法性也。此五尺名正即法體，而謂此名是法上所立。如是計者所不及處，故云超出意外，又云絕相也。問：唯五尺是耳者，緣起之際可許此義，何云性海耶？答：於此五尺名之緣中立五尺法者，緣起因分也。此名以外更無一法可立者，性海果分也。是故藏師云：緣無別緣，以體盡緣，是故差別緣起即是甚深土海。又相和尚云：言說在證與本不異也。然則教分之中，言是能詮詮所詮義；今此之中言即證體，故無能所詮之異也。問：吾五尺上不可更許佛之與法名目之義，以何為證而得知耶？答：如是所發我言為證。然覓兼證者，〈光明覺品〉云「多中無一性，一亦無有多。」至相引此為即門之證也。然而所言多者只是多耳，多中更無成一之性；所言一者只是一耳，一中更無成多之性，是故唯吾五尺是耳，此上不得佛法名目也。以此義釋此文者，如者如也，即是法本。如者如均也，是故正即是我聞也。此意者唯我聞耳，我聞以上更不加餘語也。既約我論，故但我耳，上不更加佛與菩薩名位等也。聞者，局於我也。問：既絕名離相，何故舉五尺名耶？答：此證分中五尺之名即實法體，此名以外更無法體故也。緣起分中名之與義二位不同，故令相即；今此證分之中即不如是。第二離修離證圓極至道也。不簡處之與人，隨約是佛，不別主之與器，觸事如是，是故〈光明覺品〉云「國土及眾生，一異不可得。如是善觀察，名知佛法義。」處人不簡、主器不分，器與眾生本非異也，以一佛體故。又亦非一，以各各不動自名位故。由是得知，離三世間是一佛體，而非融三方為一也。雖一佛體即三世間，而非分一以作三也。然則三世間之名位不動，是即佛也。以此義釋此文者，如者我與聞為一之時即是佛也。約此上二重之義言之，則如是我聞四字，正即究竟法體，故無以此為首料簡下文所目之義也。第三正覺智日出於道樹。謂約佛論，佛則法界諸法無非是佛也。然而隨眾生緣，示有成佛、示有說法，故於道樹始成正覺。約此義釋者，七處八會之法是佛所說，而結集人言如是我聞也。是故章主依此義云：料簡下文所目之義也。就上三中，第一佛所證、第二佛能證也，具此二佛是海印定，與此定俱能證之智名為大空，此大虛空隨機所須成種種名也。所成之法塵算難窮，要略而言不出十種也。三乘所明三科百法，從異熟識之所生故，不論主伴相成之義。今此十法本於證智大虛空中全全所目，故云主伴成宗也。又三佛中，初二佛則始成正覺之證分也，第三佛則始成正覺之教分也。就證分中初義則所證也，第二義則能證圓智也。教分者，即此圓智與緣相應之義也。問：若以初釋見者，如是即我聞也，始成正覺則如何釋耶？答：並以此例釋也。謂一時者亦即滿足法性更無所加，處亦爾也。始成正覺者，亦非古迷今覺。應稱法界竟三世際，即是滿足究竟法體。乃至六十卷經末，眾生心微塵等偈亦如是也。若以第二釋見者，如者是我與聞為一之時，即是佛也。我是能聞、聞是所聞，能聞之我與所聞法二而不二唯是一體者，即是如佛體也。處者，菩提場，是佛體也。約圓現而見也。始成正覺者，第三佛也。以此義等釋一部始終，方為妙也。

The Record of Head Monk Yuantong states: The four characters at the beginning of the Avataṃsaka Sūtra, "Thus have I heard," are explained with three meanings; corresponding to this, "newly attained correct awakening" below also has three meanings. First is the realm of profound tranquility beyond words: this refers to the dharmatā that is devoid of marks and cannot be designated, a realm profound and subtle that exceeds the reach of ordinary thought. The undesignatable dharmatā is the unmoving position and designation of the dharmas of the dharmadhātu. As for my present five-foot body, it is solely five feet, nothing more. Upon these five feet, it is not permitted to further designate names of Buddha or names of Dharma; hence it is called the undesignatable dharmatā. This designation "five feet" is precisely the essential substance of phenomena, yet people take this name to be established upon phenomena. Because this is beyond the reach of those who calculate in this manner, it is said to exceed thought, and is also said to be devoid of marks. Question: If it is solely five feet and nothing more, this meaning can be admitted within the sphere of pratītyasamutpāda; why call it the ocean of nature? Answer: Establishing the dharma of five feet within the condition of this name "five feet" belongs to the causal aspect of pratītyasamutpāda. That outside this name there is not a single dharma that can be established belongs to the fruition aspect of the ocean of nature. Therefore Master Zang said: Conditions have no separate conditions; because substance completely absorbs conditions, distinct pratītyasamutpāda is precisely the profound ocean of lands. Furthermore, the preceptor Zhixiang said: When speech is present in realization, it is not different from the original source. If so, within the teaching aspect, words are that which expresses, expressing the expressed meaning; here, however, words are precisely the realized substance, so there is no distinction between that which expresses and that which is expressed. Question: By what evidence can we know the meaning that upon my five feet one cannot further permit the designations of "Buddha" and "Dharma"? Answer: The word "I" uttered in this "Thus" is the evidence. If one seeks corroborating evidence, the "Chapter on Awakening by Light" states: "Within the many there is no single nature, nor within the single are there many." Zhixiang cited this as evidence for the gate of identity. However, what is called "many" is merely many; within the many there is no nature that forms the single. What is called "single" is merely single; within the single there is no nature that forms the many. Therefore it is solely my five feet, nothing more; upon this, designations of Buddha and Dharma cannot be obtained. Explaining this text with this meaning: "thus" (ru) is suchness (ru), which is the source of dharmas. "Thus" means equal suchness; therefore it is precisely "I have heard." This meaning is solely "I have heard," nothing more; above "I have heard," no further words are added. Since it is discussed with respect to "I," it is merely "I," and above it designations such as Buddha and bodhisattva are not added. "Heard" is restricted to me. Question: Since it is beyond names and free from marks, why bring up the name "five feet"? Answer: In this realization aspect, the name "five feet" is precisely the true essential substance of phenomena, because outside this name there is no other essential substance of phenomena. In the pratītyasamutpāda aspect, the two positions of name and referent are distinct, which is why they are made mutually identical; here in this realization aspect, it is not like that. Second is the roundly ultimate supreme path free from cultivation and realization. Without distinguishing place and person, whichever one takes is the Buddha; without differentiating the master and the container, whatever one encounters is like this. Therefore the "Chapter on Awakening by Light" states: "Lands and sentient beings—oneness and difference cannot be obtained. To contemplate skillfully in this way is called knowing the meaning of the Buddha's Dharma." Place and person are not distinguished; master and container are not differentiated; the container and sentient beings are fundamentally not different, because they are the one Buddha substance. Furthermore, they are also not one, because each does not move from its own name and position. From this one knows that being free from the three realms is the one Buddha substance, not that interfusing the three makes the one. Although the one Buddha substance is precisely the three realms, it is not that dividing the one makes the three. Thus, when the names and positions of the three realms do not move, that is precisely the Buddha. Explaining this text with this meaning: "thus" is the time when I and hearing are one, which is precisely the Buddha. Speaking in terms of the meanings of these two levels above, the four characters "Thus have I heard" are precisely the ultimate essential substance of phenomena, so there is no meaning of taking this as the opening to evaluate and distinguish what is designated in the text below. Third is the sun of correct awakening's wisdom rising at the Bodhi tree. This means that speaking in terms of the Buddha, the Buddha is such that none of the dharmas of the dharmadhātu are not the Buddha. However, according to the conditions of sentient beings, he manifests attaining Buddhahood and manifests preaching the Dharma; hence at the Bodhi tree he newly attained correct awakening. Explaining it in terms of this meaning: the Dharma of the seven locations and eight assemblies is what the Buddha preached, and the compilers said, "Thus have I heard." Therefore the author of the chapter, relying on this meaning, says that it evaluates and distinguishes the meaning designated in the text below. Among the three above, the first is that which is realized by the Buddha, and the second is that which realizes in the Buddha; possessing these two Buddhas is the ocean seal samādhi, and the wisdom that realizes alongside this samādhi is called the Great Emptiness. This great empty space, according to the needs of the faculties, forms various names. The dharmas thus formed are as difficult to count as specks of dust, but to state their essentials, they do not exceed ten kinds. The three categories and hundred dharmas explained in the three vehicles are produced from the ripening consciousness, so they do not discuss the meaning of ruler and retinue mutually constituting one another. Here, these ten dharmas are fundamentally entirely designated within the great empty space of realization wisdom; hence it is said that ruler and retinue constitute the doctrine. Furthermore, among the three Buddhas, the first two Buddhas are the realization aspect of newly attaining correct awakening, and the third Buddha is the teaching aspect of newly attaining correct awakening. Within the realization aspect, the first meaning is that which is realized, and the second meaning is the round wisdom that realizes. As for the teaching aspect, it is the meaning of this round wisdom corresponding with conditions. Question: If viewed according to the first interpretation, "thus" is precisely "I have heard"; how then does one explain "newly attained correct awakening"? Answer: They are all explained by this analogy. That is to say, "at one time" is also precisely the complete dharmatā with nothing further added; place is also like this. "Newly attained correct awakening" is also not former delusion becoming present awakening. Responding and matching the dharmadhātu to the end of the three periods of time, it is precisely the complete, ultimate essential substance of phenomena. This applies even to the verses on the minds of sentient beings, fine dust, and so forth at the end of the sixty-fascicle sūtra. If viewed according to the second interpretation, "thus" is the time when I and hearing are one, which is precisely the Buddha. "I" is that which hears, and "hearing" is that which is heard; that the "I" that hears and the Dharma that is heard are two and yet not two, being solely one substance, is precisely such Buddha substance. "Place" is the site of awakening, which is the Buddha substance. It is viewed in terms of perfect manifestation. "Newly attained correct awakening" is the third Buddha. Only by interpreting the beginning and end of the entire text through these meanings does it become marvelous.