法界圖記叢髓錄 2.97

2.97

南岳觀公記云：問：十門甚深難可得見，請且施設門相。答：有十種緣起道理，謂一同時具足者，法界相應道理。二因陀羅網者，法界無盡道理。三祕密隱現者，法界相成道理。四微細相容者，法界齊現道理。五十世隔法者，法界流轉道理。六諸藏純雜者，法界具德道理。七一多相容者，法界因果道理。八諸法相即者，法界德用道理。九唯心迴轉者，法界集起道理。十托事現法者，法界現前道理。深思之矣。問：十玄緣起觀法如何可成？若隨十門而成十觀，進心曠蕩不成一觀。何以故？隨十門別遊其心故。若捨十門，觀行局促不應無盡，即同三乘。答：此義實難。然有二義，生解、成行。若約生解具說十門，不爾不得生無盡之解故也。若約成行具說十門，謂緣起一言諸法無二，即現了手，何須多門？然言一不違多、言多不違一，故經云「若見緣起法，即見盧舍那。」此之謂也。若成一緣起觀，則十門相應也。問：其性海果分不論，因陀羅等心智路絕，唯觀性海足矣。何須成十門觀耶？答：但觀性海，其觀有偏。彼三乘菩薩尚双照二諦、俱遊空有名為無住，況乎一乘不起則已，起則離始終，故起與不起合為一際，方為無住緣起中道觀也。問：一乘行者至於何位有十門無礙用耶？答：至解行位方有大用。若見聞生，纔成金剛種耳。又見聞中即起無礙大用。問：廣狹門中四句六句云何見耶？答：或廣無際、或分限歷然、或廣狹俱存、或廣狹俱泯。或具前四，是解境故；或絕前五，是行境故。此中前三句是緣起現前義，次一句是緣起無生義。問：何故具前四句是解境耶？答：起解之人以別知諸法、普別性相方起正解，若不別知即滯邪見。是故前二句是普別相對。後二句是性相相對，故流轉章云：問：一門無念便足，何須如上廣分別耶？答：若不如前深思彼義則見不伏，生若不別知解行別者，即妄以解為行，情謂不破。設總無知，但強伏心而作諸觀，並謂中作，非是真行，究竟增惡見，入於魔網，不能成益。故經云「百千噁羊僧，無惠修靜慮。設於百千劫，無一得涅槃。聰敏智惠人，能聽法說法，欲念須臾頃，能速至涅槃。」問：何故或絕前五是行境耶？答：唯是總觀法是一身，故無五句差別也。是故雲華云：莫須多噵，只言一故。又經云「於諸法中不生二解」。問：總觀法是一身，不作廣等四句者，不為廣狹攝耶？答：雖具一觀而是無住，故隨須無礙。如雲華所云：無分別不住故，能成眾事。問：解中四句豈非無分別耶？又行境中雖是一觀不防四句者，解行差別云何可見？答：二並各通，然有偏增。謂欲成解，則以一之多義，其解不偏。若欲成行，便是多之一觀，其行不亂。問：何故但以俱絕為行耶？應云普賢行中具足諸句無碍用耶？答：雲華云：真俗二諦非分別知，但對情見故分二相，唯越情見逆順相應。以此故知絕其五者，唯是令越情見耳。問：絕前五句成其一觀者何耶：答：若言廣，不須餘語，言狹亦爾。然越情見廣狹相應也。又故人云：行步是解，不行步是行。此言有在也。林德云：有離別總相，是諸法究竟之體也，以絕廣等四句方為廣等究竟。故知都絕別相諸緣，正是究竟總相也。又有云：解者是進修者解也，境者廣狹等法也，初修之人以緣起分無礙之法為所解故。行者是緣起分普賢之行，境是十佛性海，謂緣起分行人以彼性海為行境故。如古人言：一乘行者唯修國土海。正在茲乎。

The Record of Master Guan of Nanyue says: Question: The ten gates are extremely profound and difficult to see; please provisionally set out the characteristics of the gates. Answer: There are ten kinds of rationales of pratītyasamutpāda. Namely: 1. Simultaneous complete correspondence is the rationale of the correspondence of the dharmadhātu. 2. The Indra's net is the rationale of the inexhaustibility of the dharmadhātu. 3. Secret concealment and manifestation is the rationale of mutual formation in the dharmadhātu. 4. Subtle mutual containment is the rationale of simultaneous manifestation in the dharmadhātu. 5. Distinct formation across the intervals of the ten periods of time is the rationale of transmigration in the dharmadhātu. 6. Purity and admixture of all storehouses is the rationale of the endowment of virtues in the dharmadhātu. 7. The mutual containment of the one and the many is the rationale of cause and effect in the dharmadhātu. 8. The mutual identity of all phenomena is the rationale of virtuous functioning in the dharmadhātu. 9. Revolutions of mind-only is the rationale of accumulation and arising in the dharmadhātu. 10. Relying on matters to manifest phenomena is the rationale of immediate presence in the dharmadhātu. Ponder this deeply! Question: How is the practice of contemplation on the ten profound pratītyasamutpāda [gates] accomplished? If one accomplishes ten contemplations following the ten gates, the progressing mind will be scattered and will not accomplish a single contemplation. Why? Because the mind wanders following the distinctions of the ten gates. If one abandons the ten gates, the practice of contemplation will be restricted and would not correspond to inexhaustibility, thus becoming identical to the three vehicles. Answer: This meaning is truly difficult. However, there are two aspects: generating understanding and accomplishing practice. If explained in terms of generating understanding, one fully expounds the ten gates, for otherwise one cannot generate inexhaustible understanding. If explained in terms of accomplishing practice, one fully expounds the ten gates: because the single phrase 'pratītyasamutpāda' means all phenomena are non-dual, it is immediately clear and manifest in one's hands—why would multiple gates be necessary? Yet saying 'one' does not contradict 'many', and saying 'many' does not contradict 'one'. Therefore a sūtra says: 'If one sees the dharma of pratītyasamutpāda, one sees Rocana.' This is what it refers to. If one accomplishes the single contemplation of pratītyasamutpāda, then the ten gates correspond. Question: Setting aside the fruit aspect of the ocean of nature, where Indra's [net] and the like cut off the path of mind and intellect, it is sufficient merely to contemplate the ocean of nature. Why is it necessary to accomplish the contemplation of the ten gates? Answer: Merely contemplating the ocean of nature makes one's contemplation biased. Those bodhisattvas of the three vehicles still illuminate both truths simultaneously and roam through both emptiness and existence, which is termed non-abiding; how much more so for the One Vehicle! If it does not arise, that is all; but if it arises, it is free from beginning and end. Thus arising and non-arising combine into a single limit; only then is it the Middle Way contemplation of non-abiding pratītyasamutpāda. Question: At what stage does a practitioner of the One Vehicle possess the unimpeded functioning of the ten gates? Answer: Only upon reaching the stage of understanding and practice is there great functioning. If it is only at the stage of seeing and hearing, it barely forms the adamantine seed. Furthermore, within seeing and hearing, the great unimpeded functioning is already aroused. Question: How are the four propositions and six propositions in the gate of breadth and narrowness to be viewed? Answer: Either broad without limit; or with boundaries clearly distinct; or both broad and narrow coexisting; or both broad and narrow extinguished. Or possessing the previous four, because it is the sphere of understanding; or transcending the previous five, because it is the sphere of practice. Here, the first three propositions are the meaning of pratītyasamutpāda presenting itself directly; the next proposition is the meaning of pratītyasamutpāda being unproduced. Question: Why is possessing the previous four propositions the sphere of understanding? Answer: A person who generates understanding generates correct understanding only by individually knowing all phenomena and the universal and particular natures and characteristics; if one does not know them individually, one stagnates in wrong views. Therefore, the first two propositions are the mutual contrast of universal and particular; the latter two propositions are the mutual contrast of nature and characteristics. Thus the Chapter on Transmigration says: Question: It is sufficient to be without conceptual thought in a single gate; why is it necessary to make extensive distinctions as above? Answer: If one does not deeply ponder those meanings as before, views will not be subdued. If in arising one does not individually know the distinction between understanding and practice, one will falsely take understanding to be practice, and habitual sentiments will not be broken. Even if one is entirely without knowledge and merely forces the mind into submission to perform various contemplations, all of them will be fabricated from within ordinary conceptions and will not be true practice; ultimately this increases evil views, enters the net of Māra, and cannot bring benefit. Therefore a sūtra says: 'A hundred thousand dumb-sheep monks, lacking wisdom, cultivate silent contemplation. Even in a hundred thousand kalpas, not one attains nirvāṇa. An intelligent and wise person, capable of listening to the Dharma and expounding the Dharma, desiring mindfulness for a mere instant, can swiftly reach nirvāṇa.' Question: Why is transcending the previous five [propositions] the sphere of practice? Answer: Because it is solely the universal contemplation of phenomena as a single body, there are no distinctions among the five propositions. For this reason Yunhua said: 'There is no need to speak much, just say one.' A sūtra also says: 'Do not give rise to two understandings regarding all phenomena.' Question: If one universally contemplates phenomena as a single body and does not make the four propositions of breadth and the like, is one not subsumed under breadth and narrowness? Answer: Although possessing a single contemplation, it is non-abiding, and hence accords with needs without impediment. As Yunhua said: 'Because it is non-conceptual and non-abiding, it can accomplish all tasks.' Question: Are not the four propositions in understanding non-conceptual? Furthermore, although there is a single contemplation in the sphere of practice that does not prevent the four propositions, how is the distinction between understanding and practice to be seen? Answer: Both pervade each other, yet each has an emphasis. That is, if one wishes to accomplish understanding, then through the many meanings of the one, one's understanding is not biased. If one wishes to accomplish practice, then it is the single contemplation of the many, and one's practice is not disordered. Question: Why is it that only mutual transcendence constitutes practice? Shouldn't one say that the unimpeded functioning of all propositions is complete within the practice of Samantabhadra? Answer: Yunhua said: 'The two truths of ultimate and conventional are not known through conceptual discrimination; they are divided into two characteristics merely in response to emotional views. Only by transcending emotional views do reverse and compliant correspond.' From this we know that transcending the five is solely to cause one to transcend emotional views. Question: What does it mean that transcending the previous five propositions accomplishes that single contemplation? Answer: If one says 'broad', no other words are needed; if one says 'narrow', it is also like this. Yet transcending emotional views, breadth and narrowness correspond. Also, an ancient said: 'Taking steps is understanding; not taking steps is practice.' This saying has profound meaning. Linde said: 'There is a universal characteristic separate from the particular, which is the ultimate substance of all phenomena; only by transcending the four propositions of breadth and the like does it become the culmination of breadth and the like. Therefore we know that entirely transcending all conditions of particular characteristics is precisely the ultimate universal characteristic.' Furthermore, another said: 'Understanding is the understanding of the one advancing in cultivation; the sphere is the phenomena such as breadth and narrowness, because the beginner takes the unimpeded phenomena of the aspect of pratītyasamutpāda as that which is understood. Practice is the practice of Samantabhadra of the aspect of pratītyasamutpāda; the sphere is the ocean of nature of the ten Buddhas, because the practitioner of the aspect of pratītyasamutpāda takes that ocean of nature as the sphere of practice. As the ancients said: 'The practitioner of the One Vehicle cultivates only the ocean of lands.' It lies precisely in this.'