法界圖記叢髓錄 2.86

2.86

大記云：問：以一事辨一多者，通十錢耶？答：爾也，謂約錢體故。又隨位云以二事辨二之多等，亦得餘門例爾，謂約錢位故。此中約錢體云也。此中以異事等者，令遍計人習因緣，故約列位之離垢等異事。若令因緣人習緣起，則以一一具十。故約其歡喜所具十中離垢等為異事耳，不約列位之離垢等也。故下又釋中約一門辨盡不盡，是故約初義則不能盡故不盡也，約後義則以無盡故不盡也。問：何知以異事者，但是歡喜所具離垢等耳，非列位之離垢耶？答：藏師云：為但攝自一門無盡耶？為亦攝餘異門無盡耶？答：或俱攝、或但攝自一門無盡。何以故？若無自一門無盡，餘一切門中無盡皆悉不成。是故初門同體即攝同異二門中無盡，無盡窮其圓極法界無不攝盡（已上）。古德云：餘異門者，上云一門中既有十，然此十復自相即入重重成無盡也。是故約自所攝為餘異門，故知非是列位之離垢也。

The Great Record states: Question: Does 'distinguishing the one and the many through one phenomenon' apply generally to all ten coins? Answer: It does, meaning it is considered in terms of the coin's substance. Furthermore, saying 'distinguishing the many of two through the phenomenon of two', and so on according to position, also allows the remaining gates to be patterned after this, meaning it is considered in terms of the coin's position. Here it is spoken in terms of the coin's substance. Regarding 'through different phenomena', etc., here: in order to make persons of pervasive reckoning practice causes and conditions, it refers to the different phenomena such as the Stainless [stage] in the sequential positions. If one makes persons of causes and conditions practice pratītyasamutpāda, then each one contains ten. Therefore, it refers to the Stainless [stage] and so forth within the ten contained in Joyous [stage] as different phenomena; it does not refer to the Stainless [stage] and so forth in the sequential positions. Therefore, in the subsequent explanation, exhaustion and non-exhaustion are distinguished within a single gate; thus, according to the first meaning it is unexhausted because it cannot exhaust, and according to the latter meaning it is unexhausted because it is inexhaustible. Question: How is it known that 'through different phenomena' only refers to the Stainless [stage] and so forth contained in the Joyous [stage], and not the Stainless [stage] in the sequential positions? Answer: Master Zang said: Does it only gather the inexhaustibility of its own single gate, or does it also gather the inexhaustibility of the other, different gates? Answer: Either it gathers both, or it only gathers the inexhaustibility of its own single gate. Why? If there were not the inexhaustibility of its own single gate, the inexhaustibility within all other gates would completely fail to be established. Therefore, the identical essence of the initial gate directly gathers the inexhaustibility within both the identical and different gates; inexhaustibly reaching the ultimate perfection of the dharmadhātu, there is nothing it does not gather completely (end of quotation). An ancient worthy said: Regarding 'other, different gates', as stated above, since there are ten within one gate, these ten then mutually identify and enter into each other, repeatedly becoming inexhaustible. Therefore, considering what is gathered by oneself as the other, different gates, one knows that it is not the Stainless [stage] of the sequential positions.