法界圖記叢髓錄 2.4

2.4

法記云：且約一門現緣起義者，指真性也。問：何故不釋法性直辨真性耶？答：以彼證分不可指示故也。大聖攝生等者，比如醉人見庭中杌謂為實鬼，如是眾生迷其十二有支即是甚深真性之體，計為生死之法。是故大聖起大悲慈，令其得知十二有支即是甚深真性之體，故云令諸有情知事即無，即事會理也。大聖通見杌與鬼耶？答：爾也。以下文云「聖人隨病眼故言說空花」，有何防難？故知通見也。論云自相等者，自相者指自身也。報相者唯是色時非是報也，唯是心時亦非是報，約此心之抱不淨色時為報相也。名色者，非色四陰無相溟漠，非名莫現，故云名也。色相麁故，當體云色也。又釋：唯是心時不可立名，唯是色時亦不立名，但約此心把不淨色之初剎那目為人身、目為馬身，故云名色也。共阿梨耶識生者，求生中有將種子藏梨耶識生，猶如有人帒中盛物，將去水中、將去火中，隨意往也。本識如田，無明及行如下種子，所下種子是生五果之種也。愛取二支如土與水。其有支則是能生，生老死之業也。其生老死則是所生果也。問：五果是種耶？答：五果非種，但能生五種之種也。問：五果之種是何？答：梨耶識中三性種也。此種在於第三識支位中，是故此種合為識也。於三界地復有芽生者，此是諸聖最起甚深大悲憂之處也。復者往而復來，往而復來故云復也。彼因相者，彼因者𥟦耶識也，相者名色也。彼果次第相者，於中有六支也。此二示空等者，約色而推，色無病苦。約心而推，心無病苦。如是無知無覺，故自體無我也。非眾生數者，色與心合方得處處受生。若色心離而但是色時，不得受生，故云非眾生數也。即成實性者，一塵無自性，以一切法為自性故。無有一法非一塵性，是故云成實性也。此塵即是海印之體，故云實性也。隨順觀世諦等者，猶如水中攝入諸像，是自利故，為真諦；水還現像，是利他故，為俗諦也。是故若順世俗，即得入真也。以第一義諦向外之義為俗諦十二因緣故，隨順觀世諦即入第一義諦也。

Fa's Record states: Regarding "provisionally taking one gate to reveal the meaning of pratītyasamutpāda": this points to the true nature. Question: Why not explain the dharmatā, but directly analyze the true nature? Answer: Because that realization aspect cannot be pointed out. Regarding "The Great Sage, gathering sentient beings..." and so forth: it is like a drunk person who, seeing a tree stump in the courtyard, takes it to be an actual ghost. In the same way, sentient beings are deluded about their twelve links of existence—which are themselves the substance of the profound true nature—and imagine them to be phenomena of saṃsāra. Therefore, the Great Sage aroused great compassion, enabling them to come to know that the twelve links of existence are themselves the substance of the profound true nature. Hence it is said: "causing all sentient beings to know that phenomena are non-existent, and through phenomena to converge with the principle." Does the Great Sage see both the stump and the ghost? Answer: Yes. As the text below says: "Because the Sage conforms to diseased eyes, he speaks of sky-flowers." What objection could there be? Therefore we know he sees both. Regarding "The Treatise states: 'Individual characteristics...'" and so forth: "individual characteristic" points to one's own body. Regarding "retribution characteristic": when it is merely form, it is not retribution; when it is merely mind, it is also not retribution. It is taking this mind embracing impure form that constitutes the retribution characteristic. Regarding "name-and-form": the four non-material skandhas are formless, dark and vast; without names they would not appear, hence they are called "name." Because the characteristic of form is coarse, its actual substance is called "form." Another explanation: when it is merely mind, a name cannot be established; when it is merely form, a name is also not established. It is solely the initial moment when this mind grasps impure form, designating it a human body or designating it a horse's body, that is called "name-and-form." Regarding "born together with the ālaya-vijñāna": one seeking rebirth in the intermediate state takes the seed-store ālaya-vijñāna and is born, just like a person holding items in a bag, carrying them into water, or carrying them into fire, going as he pleases. The fundamental consciousness is like a field; ignorance and formations are like sowing seeds; the seeds sown are the seeds that give birth to the five fruits. The two links of craving and grasping are like soil and water. The link of existence is that which can produce: the karma of birth, old age, and death. Birth, old age, and death are the produced fruits. Question: Are the five fruits seeds? Answer: The five fruits are not seeds; they are merely seeds that can produce five kinds. Question: What are the seeds of the five fruits? Answer: The seeds of the three natures within the ālaya-vijñāna. These seeds reside in the position of the third link, consciousness; therefore, these seeds are collectively termed "consciousness." Regarding "in the soil of the three realms, sprouts emerge again": this is the place where all sages arouse their most profound, great compassionate sorrow. "Again" means having gone and coming again; because one goes and comes again, it is said to be "again." Regarding "the characteristic of its cause": "its cause" is the ālaya-vijñāna; "characteristic" is name-and-form. Regarding "the sequential characteristics of its fruits": within this there are six links. Regarding "these two show emptiness" and so forth: investigating in terms of form, form has no suffering of illness; investigating in terms of mind, mind has no suffering of illness. Thus, being without knowing and without sensing, their self-substance is without self. Regarding "not counted among sentient beings": only when form and mind unite can one take rebirth in various places. If form and mind are separated and there is only form, rebirth cannot be taken; hence it is said: "not counted among sentient beings." Regarding "constitutes the perfected nature": a single dust mote has no self-nature, because it takes all phenomena as its self-nature. There is not a single phenomenon that is not the nature of a single dust mote; therefore it is said to constitute the perfected nature. This dust mote is itself the substance of the ocean seal; hence it is called "true nature." Regarding "conforming to the contemplation of conventional truth..." and so forth: it is like water taking in all images; because this is benefiting oneself, it is the ultimate truth; water then manifesting the images again, because this is benefiting others, is conventional truth. Therefore, if one conforms to the conventional, one can enter the ultimate. Because the outward-facing meaning of the ultimate truth constitutes the conventional truth's twelve links of dependent origination, conforming to the contemplation of conventional truth leads straight into the ultimate truth.