法界圖記叢髓錄 2.62

2.62

一乘法界圖合詩一印，依《花嚴經》及《十地論》，表圓教宗要，總章元年七月十五日記。問：何故不著集者名字？答：表緣生諸法無有主者故。又問：何故存年月名？答：示一切法依緣生故。又問：緣從何處來？答：從顛倒心中來。顛倒心從何處來？從無始無明來。無始無明從何處來？從如如來。如如在何處？如如在自法性。自法性以何為相？以無分別為相。是故一切法尋常在中道，無非無分別。以此義故，文首詩言「法性圓融無二相乃至舊來不動名為佛」，意在於此。所以依詩即虛現實，故誓願見聞修集一乘普法名字及義，以斯善根迴施一切眾生，普熏普修盡眾生界一時成佛。

The Dharmadhātu Diagram of the One Vehicle along with its poem, forming a single seal, is based on the *Avataṃsaka Sūtra* and the *Daśabhūmika-śāstra*, manifesting the essential tenets of the perfect teaching. Recorded on the fifteenth day of the seventh month in the first year of the Zongzhang reign era.

Question: Why is the compiler's name not inscribed?
Answer: To show that all conditioned dharmas lack an owner.
It is further asked: Why preserve the year and month?
Answer: To indicate that all dharmas arise based on conditions.
It is further asked: From where do conditions come?
Answer: They come from the inverted mind.
From where does the inverted mind come?
It comes from beginningless ignorance.
From where does beginningless ignorance come?
It comes from tathatā.
Where is tathatā?
Tathatā is in its own dharmatā.
What is the characteristic of its own dharmatā?
It has non-discrimination as its characteristic. Therefore, all dharmas are constantly in the Middle Way, and none are not non-discrimination. It is through this meaning that the verse at the beginning of the text says, "The dharmatā is perfectly interfused and without dual characteristics […] up to […] eternally unmoving from the past, it is named Buddha"; this is where the intention lies. Therefore, relying on the poem, one enters reality from falsity; thus one vows that those who see and hear it will cultivate and collect the names and meanings of the universal Dharma of the One Vehicle, and by means of this root of goodness, dedicate it universally to all sentient beings, universally perfuming and universally cultivating, so that the entire realm of sentient beings becomes Buddhas simultaneously.