法界圖記叢髓錄 2.96

2.96

圓通首座記云：且約吾身論十對十門者，一吾五尺身表令生解為教，即是所詮為義。二吾五尺身即同法性為理，經云「眾生即法身，法身即眾生」故，五體四大歷然差別為事。三吾五尺身從頭至足空寂無礙為所觀境，如是觀者是吾心智為能觀智。四吾之所造善惡無記等行為行，由此行故得凡夫位等為位。五吾所造業為因，由此業故所感之報為果。六吾五尺身八萬戶虫所依處故，又諸佛遍吾毛孔說法。又經云「眾生形世界故為依，而是有情故為正。」七吾本覺性本來常住不遷不動為體，宛然現現為用。八吾五尺身為人，以緣起法之所攝故為法。九吾所造作不善之法，逆於真故為逆，所造相似善行為順。十吾當果佛內熏我身無暫捨頃，我若作善助令增長，我若作惡依厭令脫為應，是我迷心之所得故為感。如是吾五尺身本自滿足，若圓若分即具教等十對，為同時具足相應門。不動五尺周遍十方三際，為廣狹自在無礙門等。是故行者若修此觀不動凡身，即是自體毘盧無盡法海總相普賢，即是內證國土，亦是花藏世界，亦可謂之大方廣佛花嚴經也。圭峯禪師《行願品抄》中釋「剝皮為紙，刺血為黑，折骨為筆，書寫經典」等文云：二約觀智釋，謂觀察此身若皮若骨都無定實，舉體全空無我我所。雖然目覩似有身相，其猶聚沫泡焰芭蕉。既無自體元同法界，如是推窮三諦具足，成空假中微妙三觀詮於此義，生得此解契合心機即是寫經，以經是詮表生解義。故若不觀察心迷取相，即無經也（已上）。亦當此義。花嚴學人胡不勉旃！

The Record of Head Monk Yuantong states: 'Discussing the ten pairs and ten gates tentatively in terms of our own bodies: 1. Our five-foot body, by manifesting to produce understanding, is the teaching; that which is explained is the meaning. 2. Our five-foot body being identical to dharmatā is the principle—as the sutra says, "Sentient beings are precisely the dharmakāya, and the dharmakāya is precisely sentient beings"—and the distinct differences of the five parts of the body and four great elements are the phenomena. 3. Our five-foot body, from head to foot, being empty, tranquil, and unobstructed, is the sphere to be contemplated; that which contemplates in this way is our mental wisdom, which is the contemplating wisdom. 4. The wholesome, unwholesome, indeterminate, and other actions performed by us are the practice; attaining the stage of an ordinary person and so forth through these practices is the stage. 5. The karma produced by us is the cause; the retribution experienced on account of this karma is the effect. 6. Because our five-foot body is the dwelling place of eighty thousand families of worms, and also because all buddhas expound the Dharma pervading our pores; and furthermore, as the sutra says, "Sentient beings form the world, hence it is the environment; yet because they are sentient, it is the primary [retribution]." 7. The nature of our original awakening, originally ever-abiding, unchanging, and unmoving, is the substance; manifesting clearly and distinctly is the function. 8. Our five-foot body is the person; being subsumed by the dharma of pratītyasamutpāda is the dharma. 9. The unwholesome dharmas we perform, opposing the real, are the adverse; the simulated wholesome practices performed are the accordant. 10. The Buddha as our future fruit inwardly perfuming our bodies without parting for an instant—if I do good, aiding to make it increase; if I do evil, prompting detachment through disgust to bring about liberation—is the response; being attained through my deluded mind is the stimulus. In this way, our five-foot body is originally complete in itself. Whether completely or partially, it immediately possesses the ten pairs of teaching and so forth, constituting the gate of simultaneous complete correspondence. Not moving its five feet yet pervading the ten directions and three periods of time constitutes the gate of the sovereign unobstructedness of broad and narrow, and so forth. Therefore, if a practitioner cultivates this contemplation without moving their ordinary body, it is precisely the self-substance of Vairocana's inexhaustible ocean of phenomena, the universal-characteristic Samantabhadra; it is precisely the land of internal realization, and also the Lotus Treasury World; it may also be called the Great and Vast Buddha Avataṃsaka Sūtra. Chan Master Guifeng, in his Commentary on the Chapter of Vows and Practices, explaining the passage "stripping off skin for paper, piercing blood for ink, breaking bones for pens to write scriptures," states: "Second, explaining in terms of contemplative wisdom: that is, contemplating that this body, whether skin or bone, has no fixed reality at all; its entire essence is completely empty, devoid of self and what belongs to self. Although seen by the eyes as if having bodily characteristics, it is like a mass of foam, a bubble, a mirage, or a plantain tree. Since it has no self-substance, it is originally identical to the dharmadhātu. Investigating thoroughly in this way, the three truths are complete, forming the subtle three contemplations of emptiness, provisionality, and the middle, which explain this meaning. Producing this understanding and according with the mental capacity is precisely copying the scripture, because 'scripture' has the meaning of expressing and producing understanding. Therefore, if one does not contemplate and the mind is deluded and grasps at characteristics, there is no scripture" (above quote). This also corresponds to this meaning. Students of the Avataṃsaka, how can you not exert yourselves!'