法界圖記叢髓錄 2.90

2.90

南岳觀公記云：錢有七重，謂遍計、依他、因緣、緣起、性起、無住、實相也。一遍計錢有二，凡夫、二乘所見也。凡夫但見此錢方圓之相，不見四大四塵之所合成，亦但見一非二非三等差別相，終不見錢無自性。二乘漸見假集空相，此亦猶為遍計錢耳。以二乘雖見四相，而未得解法空理故。此上並名遍計錢也。三乘之人方解此錢依他因緣而起，起時無生故名依他，而未解因緣親疎無二。就一乘中明此因緣無親疎故名因緣錢。然從前病，治其病故，名因緣耳。三乘分說無親疎義，然今直明一乘親疎無二之義。然猶此門但明緣起現前有力生果義耳，次現緣起無性空平等義，故名緣起錢。是故經云「平等不起故名緣起」。次明空有不二混為一體，自體空義故，名性起觀。此等多約十二緣生十番觀立，是故或云順三乘義。問：於上三門有何勝處，復說無住實相等耶？答：更亦有勝，謂論無住時語空即足，不加有語。語有亦爾，語其一尺即滿足法，不加餘語，據據即足。性性並圓不改本位，以令滿不轉前名而使圓、不布俠而令寬、不崇卑而令高。故古人云：無住者，不動之異名也。實相者，初入無名真源之門，終消緣起究竟之際，解終入行，行成入證也。

Master Guan of Nanyue's record states: Coins have seven tiers: imaginary, dependent, cause and condition, pratītyasamutpāda, nature manifestation, non-abiding, and true mark. 1. Imaginary coins have two [aspects]: what is seen by ordinary beings, and what is seen by the two vehicles. Ordinary beings merely see the square and circular characteristics of these coins; they do not see that they are formed by the combination of the four great elements and the four dusts. They also merely see distinct characteristics, such that one is not two or three, and ultimately do not see that the coins lack self-nature. Those of the two vehicles gradually see the aspect of emptiness in nominal aggregation, yet this is still merely the imaginary coin, because although the two vehicles see the four characteristics, they have not yet attained an understanding of the principle of the emptiness of phenomena. All of the above are called imaginary coins. People of the three vehicles only then understand that these coins arise dependent upon causes and conditions, and because at the time of arising there is no production, it is called dependent; yet they do not understand that in causes and conditions, primary and secondary are non-dual. In the One Vehicle, explaining that these causes and conditions lack primary and secondary is called cause-and-condition coins. However, it is called cause and condition merely because it heals the previous disease in accordance with that disease. The three vehicles partially explain the meaning of lacking primary and secondary, but here we directly explain the One Vehicle's meaning of the non-duality of primary and secondary. Yet this gate still only explains the meaning that pratītyasamutpāda presently possesses the power to produce fruits. Next, it reveals the equality of pratītyasamutpāda's lack of nature and emptiness, hence it is called pratītyasamutpāda coins. Therefore the sūtra states: 'Because in equality nothing arises, it is called pratītyasamutpāda.' Next, it explains that emptiness and existence are non-dual and fused into a single body; because its essential substance is empty, it is called the contemplation of nature manifestation. These are mostly established in reliance on the ten contemplations of the twelvefold causal origination; hence some say they conform to the meaning of the three vehicles. Question: What superiority is there over the above three gates that one further explains non-abiding, the true mark, and so forth? Answer: There is further superiority. That is to say, when discussing non-abiding, speaking of emptiness is sufficient without adding words of existence. Speaking of existence is also like this; speaking of a single foot-length fully satisfies the phenomenon without adding further words: each and every position is sufficient. Each and every nature is complete, not altering its fundamental position: making it full without changing earlier designations to make it round, without spreading what is narrow to make it broad, and without elevating what is lowly to make it high. Therefore the ancients said: 'Non-abiding is another name for immobility.' The true mark is the initial gate of entering the nameless true source, and ultimately the culmination of extinguishing pratītyasamutpāda: when understanding culminates, one enters practice; when practice is completed, one enters realization.