法界圖記叢髓錄 2.94

2.94

大記云：同時具足相應者，有多義釋。或依大疏同異圓備中，謂前九門總合為一，大緣起法令多種義門同時具足之文，而云唯總非別也。或依綱目，謂此一塵攝上十對同時具足，亦攝後之九門玄義之文，而云初節別同時義，後節總同時義也。今云：二義皆然，不可局執。言同時者，有云：海印圓明之時也。有云：於世染分十二時中隨何云耳。又此二說亦皆有理。言於中有十門，所謂人法理事等者，依普法章唯束五對十法不同，大疏等十對二十法也，但開合耳，義無加減也。言十門者，何故十法而云門耶？謂以智之所入義同故耳。言相應無有前後者，一云：時法相應也。一云：十普法中每一一法不相知義也。因陀羅網境界者，如帝釋殿五色珠網，互相瀉影重重無極。緣起法法法爾相攝，所攝復為能攝，重重相攝無盡無盡故。向內尋心入入猶外，向外尋邊出出猶內也。故古人云：比如王宮有多重門，從外入內之時，謂入此門即為內也。而其門內復有異門，故前所入還是外也。又謂，入此即為內也，而其門內又有異門，故前所入還是外也。如是重重，故入入猶外也。從內出外之時，謂出此門即是外也，而其門外又有異門，故前所出還是內也。如是重重，故出出猶內也。言境界者，簡餘門豈非證智境界，何故此門偏得此言耶？答：《地論》云「帝網差別者，真實義相。真實義相，證者境界。」故從此論文立此門名耳，非謂餘門非智境界也。此中具前十門者，為是一種十普法耶？為是隨門各別立耶？答：二義皆得。謂門門皆云具前十故一種，亦得。然而隨門不雜，乃至百門千門各有所具，故各別亦得。從喻異者，約法應云從重重無盡異耳。問：何故初門無此簡辭？答：既是初門，餘不濫故。若對後之諸門簡者，可云從無前後異耳。餘可准知者，前門十法並具足，具足故准此應云：人法因陀羅乃至因果因陀羅等餘門例爾，是故第十門末亦有此言也。祕密隱現俱成者，有文云「於一微塵入正受，一毛端頭三昧起。」如是自在彼隱此現、正受起定同時，祕密成矣。有文云「隱則祕密，現則現著。名為祕密隱現俱成門也。」初意云：隱與現一時俱成故祕密也。後意云：祕密隱與現俱成也。從緣異者是機緣也，故十玄章云「隨緣所見故有增減」也。又云所須緣也，謂十普法中須人則人現餘隱，須餘亦如是故也。微細相容安立者，微細目能含相容目，所含安立通能所也。或反此云：微細則所含相容，則能含安、則能安立，則所立也。下一多相容門，具一容多、多容一等二義。此微細門，約一容多之義。故古人云：如瑠璃瓶盛多芥子也。又云：微細者難知之義。謂塵不轉大而能容剎，剎不轉小而能入塵，如是道理甚深難知故也。相容者，一能容多故。又一一法皆亦如是故也。安立者，一多不壞故也。又云：若是神通變化所作，非謂安立，直是緣起實德法爾相容，故云安立也。從相異者，此就相說，謂小相大相、一相多相等也。十世隔法異成者，問：應云九世隔法，何故并取總一念云隔法耶？答：以總別時隔總別法亦無難也。從世異者，一一世中各具十法，此是世門所具故也。諸藏純雜具德者，依十無盡藏品立也。從門異者，一行長修則云純門，萬行齊修則云雜門也。一多相容不同者，古人云：微細相容、一多相容，二門何別耶？相容雖同而義別也。謂何者相容？故有一多相容門。相容之貌如何？故有微細相容門也。從理異者，非謂真如之理是因果道理也，謂因能具果、一能具多等故也。諸法相即自在者，因緣當體即因即果，能成因外無別所成果法也。從用異者，德用自在故也，謂舉體相即之用也。亦可依性者，無住法性也。問：餘門何不依無住法性耶？答：雖皆依性，非無遠近之殊。謂中門者但約力用而論，此中明無住本性所成之法，當體即空、全體相即，與性切近故也。唯心迴轉善成者，十一稠林心及十種性起心等也。從心異者，唯心迴轉而不動故也。托事現法生解者，所托事相正即所現無盡法體，非是托此別有所表也。從智異者者，約生解云也。

The Great Record states: 'Simultaneous complete correspondence' is explained through multiple meanings. Alternatively, relying on the 'complete integration of identity and difference' in the Great Commentary, it refers to the passage where the preceding nine gates are unified into one, and the great principle of pratītyasamutpāda causes multiple doctrines to be simultaneously complete; thus it is said to be solely universal, not particular. Alternatively, relying on the Outline, it refers to the passage stating that this single dust mote contains the above ten pairs simultaneously complete, and also contains the profound meanings of the subsequent nine gates; thus it is said that the initial section bears the meaning of particular simultaneity, and the subsequent section bears the meaning of universal simultaneity. Now it is said: both meanings are correct and one must not be rigidly attached to either. Regarding 'simultaneous,' some say: it is the time when the ocean seal is completely illuminated. Some say: it simply refers to whichever among the twelve divisions of worldly defiled time. Moreover, both of these explanations are reasonable. Regarding 'therein are ten gates, namely person and dharma, principle and phenomenon, etc.,' this follows the Chapter on the Universal Dharma in only condensing them into five pairs, ten dharmas; unlike the Great Commentary and others, which have ten pairs, twenty dharmas. This is merely a matter of opening and condensing, with no addition or subtraction in meaning. Regarding 'ten gates': why are ten dharmas called 'gates'? Because their meaning as that which is entered by wisdom is identical. Regarding 'correspondence without before or after,' one [explanation] says: time and dharmas correspond. Another says: it means that within the ten universal dharmas, each individual dharma does not know the others. Regarding 'the realm of Indra's net': it is like the five-colored jeweled net in Śakra's palace, where reflections cast upon each other infinitely in layer upon layer. Dharmas of pratītyasamutpāda naturally subsume each other; what is subsumed in turn becomes that which subsumes, layer upon layer subsuming each other endlessly and boundlessly. Searching within the mind, the deeper one enters, the more one remains outside; searching outwardly for the edge, the further one exits, the more one remains within. Hence the ancients said: 'For instance, in a royal palace there are multiple gates. When entering from outside to inside, one thinks that upon entering this gate one is inside. Yet within that gate there is another gate, so what was entered previously is still outside. Again one thinks that entering this is inside, yet within that gate there is yet another gate, so what was entered previously is still outside. In this way, layer upon layer, the deeper one enters, the more one remains outside. When exiting from inside to outside, one thinks that exiting this gate is outside, yet outside that gate there is another gate, so what was exited previously is still inside. In this way, layer upon layer, the further one exits, the more one remains within.' Regarding 'realm': distinguishing it from other gates, are they not also the realm of realized wisdom? Why does this gate alone receive this name? Answer: The Treatise on the Daśabhūmika Sutra says, 'The distinctions of Indra's net are the characteristics of the true meaning. The characteristics of the true meaning are the realm of those who have realized.' Therefore, following this treatise passage, this gate was named; it does not mean that the other gates are not realms of wisdom. Regarding 'possessing the preceding ten gates' herein: is it a single kind of ten universal dharmas? Or are they established distinctly according to each gate? Answer: Both meanings are admissible. Saying that gate after gate is said to possess the preceding ten, so it is a single kind, is admissible. However, according to the gates they are unconfused, extending to hundreds or thousands of gates each having what it possesses, so being distinct is also admissible. Regarding 'distinguished by metaphor': in terms of dharmas, it should be said to be distinguished by layer-upon-layer endlessness. Question: Why does the first gate lack this phrase of distinction? Answer: Since it is the first gate, there is no confusion with others. If distinguished in contrast to the subsequent gates, it could be said to be distinguished by absence of before and after. Regarding 'the rest may be inferred accordingly': the ten dharmas of the preceding gate are all complete. Because they are complete, by analogy to this one should say: person and dharma Indra, up to cause and effect Indra, etc. The other gates follow this pattern. Therefore, at the end of the tenth gate, there is also this statement. Regarding 'secret concealment and manifestation both accomplished': there is a text stating, 'Entering right absorption in a single dust mote, / Arising from samādhi at the tip of a single hair.' Being sovereign in this way—concealment there and manifestation here, entering absorption and arising from samādhi simultaneously—the secret is accomplished. There is a text stating, 'Concealed, it is secret; manifested, it is evident. This is named the gate of secret concealment and manifestation both accomplished.' The first intention says: concealment and manifestation are accomplished simultaneously at one time, hence it is secret. The second intention says: the secret concealment and manifestation are both accomplished. Regarding 'distinguished by conditions': these are the conditions of spiritual capacity; hence the Chapter on the Ten Mysteries says, 'According to what is seen by conditions, there is increase and decrease.' It is also said to be the requisite conditions; that is, within the ten universal dharmas, if a person is needed, then person manifests and the rest are concealed; if the rest are needed, it is likewise. Regarding 'subtle mutual containment and establishment': 'subtle' refers to that which can contain; 'mutual containment' refers to that which is contained; 'establishment' applies to both that which contains and that which is contained. Or conversely, it is said: 'subtle' is that which is contained; 'mutual containment' is that which can contain; 'establishment' is that which can establish, and that which is established. The subsequent gate of the mutual containment of one and many possesses the two meanings of one containing many and many containing one, etc. This subtle gate pertains to the meaning of one containing many. Hence the ancients said: 'Like a lapis lazuli vase holding many mustard seeds.' It is also said: 'subtle' has the meaning of being difficult to know. That is, a dust mote does not become large yet can contain a land; a land does not become small yet can enter a dust mote. Such a principle is extremely profound and difficult to know. Regarding 'mutual containment': it is because one can contain many, and also because each and every dharma is likewise. Regarding 'establishment': it is because one and many are not destroyed. It is also said: if it were produced through supernormal transformations, it would not be called establishment; it is simply the intrinsic virtue of pratītyasamutpāda being naturally mutually contained, hence called establishment. Regarding 'distinguished by characteristics': this is spoken with respect to characteristics, namely small characteristics and large characteristics, one characteristic and many characteristics, etc. Regarding 'the distinct accomplishment of separated dharmas in the ten periods': Question: It should be called separated dharmas of the nine periods; why is the unified single thought-moment also taken and called separated dharmas? Answer: Because the universal and particular times separate the universal and particular dharmas, there is no difficulty. Regarding 'distinguished by periods': each period individually possesses the ten dharmas; this is what is possessed by the gate of periods. Regarding 'the possessing of virtues in the pure and mixed of all stores': this is established relying on the 'Chapter on the Ten Inexhaustible Stores.' Regarding 'distinguished by gates': cultivating one practice for a long time is called the pure gate; cultivating the myriad practices simultaneously is called the mixed gate. Regarding 'the mutual containment of one and many being different': the ancients said, between the subtle mutual containment and the mutual containment of one and many, what is the difference between these two gates? Although mutual containment is the same, their meanings differ. That is: what is it that mutually contains? Hence there is the gate of the mutual containment of one and many. What is the appearance of mutual containment? Hence there is the gate of subtle mutual containment. Regarding 'distinguished by principle': it does not mean the principle of tathatā, but rather the principle of cause and effect; that is, because cause can possess effect, one can possess many, etc. Regarding 'the sovereignty of the mutual identity of all dharmas': causes and conditions in their very essence are themselves cause and effect; outside of the active cause there is no separate effect dharma that is accomplished. Regarding 'distinguished by function': it is because virtuous functions are sovereign; that is, the function of the mutual identity of the entire essence. It can also be based on nature: the non-abiding dharmatā. Question: Why are the other gates not based on the non-abiding dharmatā? Answer: Although all are based on nature, there is a distinction of distant and close. The middle gates are discussed only in terms of power and function; here, the dharmas accomplished by the original non-abiding nature are intrinsically empty in their very essence, fully identical in their whole essence, and thus are intimately close to nature. Regarding 'skillful accomplishment through the revolution of mind-only': these are the minds of the eleven thickets and the ten kinds of nature-manifestation minds, etc. Regarding 'distinguished by mind': it is because mind-only revolves without moving. Regarding 'manifesting dharmas by relying on phenomena to produce understanding': the phenomena relied upon are precisely the inexhaustible essential substance of phenomena that is manifested; it is not that by relying on this something else is signified. Regarding 'distinguished by wisdom': this is said with respect to producing understanding.