法界圖記叢髓錄 2.65

2.65

法記云：一無著佛安住世間成正覺故者，無著即著、著而無著也。安住世間者，三乘中出世成佛故。非安住一乘中以三世間為自身心，故云安住世間也。以證心看，只是心耳，無所對境，是為著也。非如分別意識取著別境也。無著即著者，雖心不見境，而一切境無非我心也。著而無著者，一切無非我心之日，凡所趣向約約無側也。成正覺者，猶如眼識以眼根塵為體，而不為膿血皮膚不淨所染，成淨眼識。若針耳孔許除膿血，則淨眼不成。智正覺者亦復如是，以三世間為自身心，而不為眾生業煩惱所染，得成正覺。然大緣起中隨去一法，一切諸法舉體不立。故於眾生業惑煩惱，若云一物，不成正覺也。二願佛出生故者，海印中出生三世間一切諸法。又三世間一一之法，出生法界諸法，於念念中新新無盡。無盡故，約此義云出生也。如是法法若修不修，一切眾生身心之中常然常然。所以如來現見此法者，只由願故能出生如是法也。眾生不見者，只由不能願故。約此出生義云願佛也。三業報佛信故者，世間六道之因、出世聲聞緣覺菩薩因等為業，第九地業行稠林文可見。報者，六道之果、聲聞緣覺諸佛等果為報。此乃海印圓明之法，故云業報佛也。一切眾生所以不知自真佛之在其身心者，只由不信。唯於信心得成業報佛，故云信也。四持佛隨順故者，若舉一塵側無遺起，故無側而盡之。所以者何？一切諸法無不隨順一塵故。若不隨順，則此一塵那得盡一切法乎？餘諸法中如是准思。一即一切、一切即一，主伴具足無盡自在之道理皆此義也。約如是隨舉攝持之義，名為持佛也。五涅槃佛永度故者，三乘中要捨生死方證涅槃，由是還沒生死之中，故非永度也，謂有二故。眾生無二，故即佛是。故若於生死涅槃之中見有二者，何得不沒生死中哉？一乘中且約吾身別報，一眼瞳子即徹海印究竟之際，於此以上更無轉處，故云永度。餘一切法約約皆然，約如是義為佛名也。六法界佛無處不至故者，若執此舍上棟之西末求西分齊，盡西方虛空而不得分齊盡。東方虛空求此西末，無處不至，其西分齊終不可得。所以者何？法界西末故，西方即東方故。餘方皆然。如此一棟一切諸法皆亦如是，一一法法舉舉約約無處不至，是法界佛也。七心佛安住故者，若心言時一切諸法無不是心，此義非謂遍於識中故忘也，非謂真心之所成故，亦非妄心之所作故，但心見時只是心耳，故云心佛。謂一法界性起心、稠林心等也。三乘中心是緣慮、色是質礙。一乘中心是種種義也、色是無質礙義也。既心是種種義，故以心見時無物不心。既色是無質礙義，故若色云時無物不色。若約濕過海義明之，過中實而名心，一切諸法自位不動正即是心，故云安住。約如是義，名為心佛也。八三昧佛無量無著故者，〈賢首品〉中十種大三昧，及諸會會諸大三昧，皆為三昧佛也。隨一三昧，一切諸法無不滿足，故云無量。就無量中，每一一法隨舉無側，故云無著。依於三昧見法如是，故名三昧佛也。九性佛決定故者，性謂無住法性也。一切法法皆是決定無住之理，有佛無佛性相常住，約如是義而為佛名也。十如意佛普覆故者，娑竭羅龍王宮殿之中有如意寶王，名出生無盡。此寶珠王能生海陸一切珍寶及大海水，大海之中一切生類此水為家、此水為食，皆得生長。因於大海得有大地，若河若川及諸池井，潤益生長一切草木及諸穀菓，養育眾生。如其無此無盡寶王，則海水乾渴、穀菓焦枯，水陸眾生由何能得長養利也。此如意王，唯因諸佛長養眾生本願所生也。若無諸佛本願力，則無此寶王。故知一切眾生所以能得長養利益者，皆如意佛之蔭焉養焉之德也。如是等義，唯吾身心真佛之所有道理，以十種名說示之耳。此義諸法之真源者，問：此處尚有十名耶？答：無也。謂緣起分有十名耳，證分之中無十名也。問：然則此十佛名證分外耶？答：證分之中有實名也。問：十種淨土章云：欲知分量，准其十佛即可知之。其義云何？答：無著也願也等者，但說名耳，佛則不可說。如是種種名等但說詮相耳，土海則不可說，故云准可知也。

The *Fa's Record* states: Regarding "first, the Buddha of non-attachment, because he abides peacefully in the world and accomplishes right awakening": non-attachment is itself attachment; attached, it is yet without attachment. As for "abiding peacefully in the world": in the three vehicles, one accomplishes Buddhahood by transcending the world, hence it is not abiding peacefully. In the One Vehicle, one takes the three worlds as one's own body and mind; therefore it says "abiding peacefully in the world." Looking with the mind of realization, it is simply mind alone, with no external realm facing it; this is "attachment." It is not like the discriminating mental consciousness grasping at distinct realms. "Non-attachment is itself attachment": although the mind does not see external realms, there is no realm whatsoever that is not my mind. "Attached and yet without attachment": on the day when nothing is not my mind, whatever is approached is completely boundless. As for "accomplishing right awakening": it is just as visual consciousness has the physical eye-sense and dust as its substance, yet is not defiled by the impurities of pus, blood, and skin, accomplishing a pure visual consciousness. If one were to remove the pus and blood by a measure as small as the eye of a needle, then the pure eye would not be accomplished. The right awakening of wisdom is also like this: it takes the three worlds as its own body and mind, yet is not defiled by the karma and afflictions of sentient beings, thus attaining right awakening. However, in the great pratītyasamutpāda, if any single dharma is removed, the totality of all dharmas is not established. Therefore, regarding the karma, delusion, and afflictions of sentient beings, if one speaks of a single [separate] thing, right awakening is not accomplished.

Second, "the Buddha of vows, because of being brought forth": all dharmas of the three worlds are brought forth within the ocean seal. Furthermore, each and every dharma of the three worlds brings forth the dharmas of the dharmadhātu, endlessly renewed in thought-moment after thought-moment. Because they are inexhaustible, in accordance with this meaning it says "brought forth." Whether such dharmas are cultivated or not, they are ever so and ever so within the body and mind of all sentient beings. Thus, that the Tathāgata manifestly sees these dharmas is solely because vows are able to bring forth such dharmas. That sentient beings do not see them is solely because they cannot make vows. In accordance with this meaning of bringing forth, he is called the Buddha of vows.

Third, "the Buddha of karmic retribution, because of faith": the causes of the six worldly destinies, the supramundane causes of śrāvakas, pratyekabuddhas, bodhisattvas, and so forth are "karma"—the passage on the jungle of karmic actions in the ninth stage can be consulted. "Retribution" refers to the fruits of the six destinies and the fruits of śrāvakas, pratyekabuddhas, all Buddhas, and so forth being the retribution. This is indeed the dharma of the round illumination of the ocean seal; therefore he is called the Buddha of karmic retribution. That all sentient beings do not know that their own true Buddha is within their bodies and minds is solely because of their lack of faith. It is only in the faithful mind that one can accomplish the Buddha of karmic retribution; therefore it says "faith."

Fourth, "the Buddha of upholding, because of compliance": if one raises a single speck of dust, it arises with nothing left out, thus being inexhaustible without remainder. Why is this? Because all dharmas invariably comply with a single speck of dust. If they did not comply, then how could this single speck of dust exhaust all dharmas? Among all other dharmas, one should infer accordingly. One is all, all is one; the principle of the complete possession of ruler and retinue and inexhaustible mastery is entirely this meaning. In accordance with such meaning of upholding whatever is brought up, he is named the Buddha of upholding.

Fifth, "the Buddha of nirvāṇa, because of eternal crossing": in the three vehicles, one must abandon birth and death before realizing nirvāṇa; because of this, one sinks back down into birth and death, and thus it is not an eternal crossing, which means there is duality. Sentient beings are without duality, and thus are the Buddha himself. Therefore, if one sees duality between birth and death and nirvāṇa, how could one not sink into birth and death? In the One Vehicle, speaking provisionally in terms of the distinct retribution of our own body, the pupil of a single eye directly penetrates to the ultimate limit of the ocean seal; beyond this, there is no further place of turning, hence it says "eternal crossing." All other dharmas are all like this in every respect; in accordance with such a meaning, he is given the Buddha's name.

Sixth, "the Buddha of the dharmadhātu, because there is no place he does not reach": if one grasps the western end of the ridgepole of this house to seek the boundary of the west, even if one exhausts the space of the western direction, one cannot reach the end of its boundary. If one seeks this western end from the space of the eastern direction, there is no place it does not reach, yet its western boundary can never be attained. Why is this? Because it is the western end of the dharmadhātu; because the west is itself the east. All other directions are likewise. Just as with this single ridgepole, all dharmas are also like this: each and every dharma, whenever raised or considered, has no place it does not reach; this is the Buddha of the dharmadhātu.

Seventh, "the Buddha of mind, because of abiding peacefully": when one speaks of mind, there is not a single dharma that is not mind. This meaning does not say that one forgets it because it is pervasive in consciousness, nor that it is accomplished by the true mind, nor that it is created by the deluded mind; it is simply that when seen by the mind, it is mind alone; hence he is called the Buddha of mind. This refers to the mind of nature manifestation of the one dharmadhātu, the jungle-mind, and so on. In the three vehicles, mind is cognition, and form is physical obstruction. In the One Vehicle, mind has diverse meanings, and form has the meaning of non-obstruction. Since mind has diverse meanings, when seen with mind, there is no object that is not mind. Since form has the meaning of non-obstruction, when one speaks of form, there is no object that is not form. If explained in terms of the meaning of moisture overflowing the sea, overflowing within reality is named mind; all dharmas, without moving from their own positions, are precisely the mind; therefore it says "abiding peacefully." In accordance with such a meaning, he is named the Buddha of mind.

Eighth, "the Buddha of samādhi, because of being immeasurable and unattached": the ten kinds of great samādhis in the "Xianshou Chapter," as well as all the great samādhis in assembly after assembly, are all the Buddha of samādhi. In accordance with any single samādhi, all dharmas are fully satisfied; hence it says "immeasurable." Within this immeasurability, each and every dharma is without bounds whenever brought up; hence it says "unattached." Relying on samādhi, one sees dharmas in this way; therefore he is named the Buddha of samādhi.

Ninth, "the Buddha of nature, because of certitude": "nature" refers to the non-abiding dharmatā. Each and every dharma is the principle of definite non-abiding; whether Buddhas appear or do not appear, their nature and characteristics permanently abide. In accordance with such a meaning, it is taken as the Buddha's name.

Technically, tenth, "the wish-fulfilling Buddha, because of universal covering": within the palace of the dragon king Sāgara, there is a wish-fulfilling jewel-king named Inexhaustible Origination. This jewel-king is able to produce all precious gems on land and sea, as well as the water of the great ocean. For all kinds of living beings within the great ocean, this water is their home and this water is their food, through which they all grow. Due to the great ocean, there can be the great earth, with rivers, streams, ponds, and wells, which moisten and foster the growth of all grasses, trees, grains, and fruits, nourishing sentient beings. If there were no such inexhaustible jewel-king, the ocean water would dry up, the grains and fruits would wither, and how could sentient beings on water and land attain the benefit of nourishment? This wish-fulfilling king is produced solely due to the fundamental vows of all Buddhas to nourish sentient beings. If the power of the fundamental vows of all Buddhas were absent, this precious jewel-king would not exist. Therefore, know that the reason all sentient beings can attain the benefit of nourishment is entirely the virtue of the wish-fulfilling Buddha's sheltering and nourishing them. Such meanings are only the principles possessed by the true Buddha of our own body and mind, which are merely explained and shown through ten kinds of names.

Regarding "this meaning is the true source of all dharmas":
Question: Are there still ten names in this place?
Answer: No. It means that there are ten names only in the pratītyasamutpāda aspect, but within the realization aspect there are no ten names.
Question: If so, are these ten Buddha names outside the realization aspect?
Answer: Within the realization aspect, there are real names.
Question: The section on the ten kinds of pure lands says: "If you wish to know the measure, you may know it by inferring according to the ten Buddhas." What is its meaning?
Answer: "Non-attachment," "vow," and so on are only spoken names; the Buddha is inexpressible. Such diverse names and so forth only speak of the expressed characteristics; the ocean of lands is inexpressible. Therefore it says "it can be known by inference."