法界圖記叢髓錄 2.40

2.40

法記云：證教兩法，舊來中道一無分別者，猶如水中現現諸像，在水邊人但見其水與像別異，只由不以其水為眼故也。如是若不以海印為眼，則不見三世間法即是海印。若以海印為眼目，則得見諸法即海印體，海印所現三世間是教分也，攝三世間之海印即是證分也，是故云證教二法一無分別也。遍計無相、依他無生、真實無性三種自性常在中道等者，三性是教，三無性是證，是故具證教也。若約情云遍計無相，是實執之無，非似有之無。依他無生是似有之無，非自體空。圓成無性是自體空，非緣之無性。是故遣三性現三無性也。若約理云只是一真，即是無相、即是無性等故，即不可分此是遣遍計之無相、此是遣依他之無生等，故三無性即一際也。但依一真所分三故，三性亦一際也，是故云三種自性常在中道也。若約樹林論，則是詮旨三性，故初教也。若約析金為三論三性，則有詮旨三性義，又有熟教中義。若約以酥分三論三性，則當熟教宗。若約分虛空為三而論三性，則當同教一乘也。就第二義中，以金分於三處，處別者是三性，隨其處別金像亦別者是三無性。此則有重，故是詮旨三性也。若約金體，則三處之金唯一種者，是三無性也。三處金像是一金所成，是三性也，此義當熟教也。就第三義中，分酥為三者，是三性。三器之酥體德齊一者，三無性也。若約理實，則三性者初教之中隨分而論，熟教之初；究竟而論，熟教之終不用也。同教一乘中，欲引三乘習三性之人，依其所習三性之軌，且分大空以為三畫，故舉一全收不可分也。

Fa's Record states: Regarding 'the two dharmas of realization and teaching have from the beginning been the middle way, unified without differentiation': it is like various images appearing in water; a person by the water only sees that the water and the images are distinct, solely because they do not take the water as their eye. In the same way, if one does not take the ocean seal as one's eye, one will not see that the phenomena of the three worlds are themselves the ocean seal. If one takes the ocean seal as one's eyes, one will be able to see that all dharmas are the substance of the ocean seal. The three worlds manifested by the ocean seal are the teaching aspect, and the ocean seal that encompasses the three worlds is the realization aspect; therefore it is said that the two dharmas of realization and teaching are unified without differentiation. Regarding 'the three self-natures—imagined without marks, dependent without arising, and real without nature—are constantly in the middle way' and so forth: the three natures are teaching, and the three non-natures are realization; therefore both realization and teaching are complete. If discussed in terms of emotional delusion: 'imagined without marks' is the absence of real clinging, not the absence of apparent existence. 'Dependent without arising' is the absence of apparent existence, not the emptiness of self-substance. 'Perfected without nature' is the emptiness of self-substance, not the absence of nature of conditions. Therefore, dismissing the three natures reveals the three non-natures. If discussed in terms of principle: there is only the single truth, which is itself marklessness, itself naturelessness, and so forth; hence one cannot divide this as the marklessness dismissing the imagined, this as the non-arising dismissing the dependent, and so forth; therefore the three non-natures are of a single limit. But since the three are distinguished based on the single truth, the three natures are also of a single limit; therefore it is said that the three self-natures are constantly in the middle way. If discussed in terms of the grove of trees, these are the three natures of expression and purport, hence the initial teaching. If discussing the three natures in terms of dividing gold into three, then there is the meaning of the three natures of expression and purport, and there is also the meaning within the mature teaching. If discussing the three natures in terms of dividing clarified butter into three, then it corresponds to the mature teaching's school. If discussing the three natures in terms of dividing empty space into three, then it corresponds to the One Vehicle of the shared teaching. Under the second meaning, dividing gold among three places: the places being distinct is the three natures; the gold images also being distinct according to their distinct places is the three non-natures. This has duplication, and is therefore the three natures of expression and purport. If discussed in terms of the substance of the gold, the gold of the three places being solely of one kind is the three non-natures. The gold images in the three places being formed from a single gold is the three natures; this meaning corresponds to the mature teaching. Under the third meaning, dividing the clarified butter into three is the three natures. The substance and virtue of the clarified butter in the three vessels being completely equal is the three non-natures. If discussed according to principle and reality, then the three natures are discussed partially in the initial teaching, at the beginning of the mature teaching; discussed definitively, they are not used at the end of the mature teaching. In the One Vehicle of the shared teaching, wishing to guide people of the three vehicles who practice the three natures, according to the tracks of the three natures they have practiced, the great space is provisionally divided into three strokes; therefore, raising one completely gathers all, and it cannot be divided.