法界圖記叢髓錄 2.92

2.92

大記云：初發心菩薩一念功德乃至約一門等者，初門同體也。無量無邊諸地功德乃至約異門者，第二門以去同體也。初發心時乃至約行體者，是異體門也。然雖有是義，今釋之義無問同異體約一門現無盡等者，是第一錢現無盡也。無問同異體約異門說者，是第二錢以去義。如一錢即十約行體說故者，上來雖明一門現無盡，又云約異門說也，而不明其所具之無盡重重，故今指一門及異門內所具，故云如一錢即十故也。約行體說者，一云：以初發心即萬行體故，又信滿成佛是行佛故也。阿耶兒子年月皆同者，一念即九世，故兒年非小；九世即一念，故父歲非多。故古辭云：一歲女妊五十年產，得五十歲大丈夫也。謂初發心菩薩攝五十位，即成妙覺位也。一者無分別義者，諸法體一故。同者不住義者，此不自在故同於彼，彼不自在故同於此也。同處並頭者不相知義者，舉頭則頭外無足，舉足亦爾。無可對故，即不相知也。無有作者，無作用義。無有成者，無體性義。無有知者，體用俱無義。此是緣起觀，由無體用方成空果故也。法性家者，證分也。陀羅尼藏者，緣起分也。謂無住別教門中約法道理明六相者，是入證分家之要門也。同教門中說方便六相者，是開無住別教藏之好鑰匙也。問：入家之要門、開藏之鑰匙，則六相以外別有所入所開等耶？答：一云：所入乃是證分，六相正是緣起分故別也。一云：六相即是法性家及陀羅尼藏，故更無所入所開也。然云六相方便者，是約法體巧相集成方便也。無礙辯才體非三乘分齊者，雖是無住別教，而以六相方便為言說故也。謂別教中雖義即是言、言即是義，而言義不雜也。

The Great Record states: From 'A newly aspiring bodhisattva's merit in a single thought-moment' up to 'in terms of a single gate' refers to identical substance in the first gate. From 'immeasurable and boundless merits of the various grounds' up to 'in terms of different gates' refers to identical substance from the second gate onward. From 'At the time of first giving rise to the mind' up to 'in terms of the substance of practice' is the gate of distinct substance. Yet although there is this meaning, the present explanation's meaning—that without distinction between identical and distinct substances, revealing the inexhaustible in terms of a single gate—is the first coin revealing the inexhaustible. Saying 'without distinction between identical and distinct substances, in terms of different gates' is the meaning from the second coin onward. As for saying 'as one coin is ten, explained in terms of the substance of practice,' because the above text, although explaining that a single gate reveals the inexhaustible, also says it is explained in terms of different gates, yet does not clarify the layer upon layer of the inexhaustible contained within them, it now points to what is contained within the single gate and the different gates, hence saying 'as one coin is ten.' As for 'explained in terms of the substance of practice,' one [master] says: Because the initial aspiration is the substance of the myriad practices, and moreover, fulfilling faith and becoming a Buddha is the Buddha of practice. As for 'The father and the son are the same in age and month,' a single thought-moment is the nine ages, so the child's age is not small; the nine ages are a single thought-moment, so the father's years are not many. Thus ancient words say: 'A one-year-old girl, pregnant for fifty years, gives birth to a fifty-year-old great man.' This means that the newly aspiring bodhisattva subsumes the fifty stages and immediately accomplishes the stage of wondrous enlightenment. 'One' means non-differentiation, because the substance of all phenomena is one. 'Identical' means non-abiding, because this is not autonomous and therefore identical to that, and that is not autonomous and therefore identical to this. 'Sharing the same place and side by side' means not knowing one another: when lifting the head, outside the head there are no feet; lifting the feet is also like this. Because there is nothing to oppose, they do not know one another. 'Lacking an agent' means lacking function. 'Lacking accomplishment' means lacking essential nature. 'Lacking a knower' means both substance and function are absent. This is the contemplation of pratītyasamutpāda, because only through the absence of substance and function is the fruit of emptiness accomplished. 'The home of dharmatā' is the realization aspect. 'The treasury of dhāraṇī' is the pratītyasamutpāda aspect. That is to say, clarifying the six characteristics in terms of the principle of phenomena within the gate of the non-abiding distinct teaching is the essential gate for entering the home of the realization aspect. Explaining the expedient six characteristics within the gate of the shared teaching is the fine key that unlocks the treasury of the non-abiding distinct teaching. Question: If there is an essential gate for entering the home and a key for unlocking the treasury, then outside the six characteristics is there something else to be entered and unlocked? Answer: One [master] says: What is entered is the realization aspect, whereas the six characteristics are precisely the pratītyasamutpāda aspect, hence they are distinct. One [master] says: The six characteristics are precisely the home of dharmatā and the treasury of dhāraṇī, so there is nothing further to be entered or unlocked. However, saying 'the expedient six characteristics' means that the skilful characteristics interfuse and integrate in terms of the essential substance of phenomena as an upāya. As for 'the substance of unobstructed eloquence is not of the scope of the three vehicles,' this is because although it is the non-abiding distinct teaching, it takes the expedient six characteristics as verbal discourse. That is to say, although in the distinct teaching meaning is speech and speech is meaning, speech and meaning do not become confused.