法界圖記叢髓錄 1.111

1.111

The Great Record states: The general idea of this seal is that the white paper represents the vessel world. That is, just as white paper originally takes on no dyed color, when dotted with ink it turns black, and when dotted with vermilion it turns red. The vessel world is also like this: it is not confined to pure or defiled; where sentient beings dwell it is defiled, and where worthies and sages dwell it is pure. The black characters represent the sentient-being world. That is, just as black characters are equally black throughout, yet each one is different, sentient beings are also like this: their afflictions and ignorance all obscure them in darkness, with varied distinctions. The vermilion line represents the world of direct and correct enlightenment. That is, just as the vermilion line forms a single, unbroken stroke circling from beginning to end, running through all the characters with clear and bright brilliance, the Buddha's wisdom is also like this: being equal, vast, and pervading the minds of sentient beings, it accords with the ten time-periods, perfectly, brightly shining and illuminating. Therefore, this seal possesses the three worlds.
If explained in terms of contemplation, there are four meanings:
First, if one takes the white paper, the black characters and vermilion lines are all removed; thus the characters and vermilion lines are not separate from the paper. In this way, if separated from the vessel world, there are no Buddhas or sentient beings; thus within the vessel, both sentient beings and Buddhas are complete. Therefore the sutra states: "Within a single particle of dust, there are manifested the three evil destinies, humans, devas, and asuras, each experiencing their karmic retribution. Within a single particle of dust, there are individually displayed nayutas of innumerable billions of Buddhas, expounding the Dharma therein. In one particle of dust there are lands numerous as dust particles; in the second land there are inconceivable Buddhas; in the assemblies of each and every Buddha, I see them ever expounding the practice of bodhi." It also states: "Within a single particle of dust, all the Buddha-works of all Buddhas of the three periods of time are universally manifested."
Second, it is also like this regarding the black characters; therefore, within sentient beings, both the vessel and the Buddhas are complete. Therefore the sutra states: "Within a single pore of the skin, one universally sees the lands of the ten directions, the wonderful adornments of those lands, and the assemblies of Buddhas and bodhisattvas. Within each and every pore of the skin, there are an inconceivable hundred million lands, adorned with varied characteristics, never being cramped or confined. All lands and Buddhas are within my body without obstruction; within all pores of the skin, I manifest the Buddha's realm and clearly observe it." It also states: "Bodhisattvas know their own minds: in thought after thought there is constantly a Buddha attaining right enlightenment," and even states, "Just as with one's own mind, the minds of all sentient beings are also like this: all have the Tathāgata attaining equal and right enlightenment."
Third, it is also like this regarding the vermilion line; therefore, within the Buddha, both the vessel and sentient beings are complete. Therefore the sutra states: "All the kalpas of the three periods of time, Buddha lands, all phenomena, all sensory faculties, mind, and mental factors, and all false and deceptive phenomena—within a single Buddha body, these phenomena are completely manifested. Universally exhausting all the ocean of lands in the ten directions and the ocean of all sentient beings that exist, the Buddha's wisdom is equal like empty space, completely able to manifest clearly within each pore of the skin." It also states: "All Buddhas, in a single thought-moment, are completely able to manifest immeasurable worlds and immeasurable, innumerable pure sentient beings."
Fourth, the white paper, black characters, and vermilion line entirely subsume one another and cannot be taken separately, yet the three items are each distinct. In this way, the three worlds interfuse and encompass one another, merged into a single mass, yet as gates they remain individually distinct and clearly unmoved. Therefore, if this single seal is contemplated through the gate of the vessel, it is the ocean seal of the vessel. Therefore the sutra states: "All the particles of dust in the World of the Flower Treasury—in each and every dust particle one sees the dharmadhātu; universal radiance manifests Buddhas gathering like clouds; this is the Tathāgata's sovereignty of lands." If taken through the gate of sentient beings, it is the ocean seal of sentient beings; if taken through the gate of the Buddha, it is the ocean seal of the Buddha. Therefore the commentary states: "The Buddha within the minds of sentient beings expounds the Dharma for the sentient beings within the Buddha's mind. The sentient beings within the Buddha's mind listen to the Dharma expounded by the Buddha within the minds of sentient beings." Question: If so, why is it solely and restrictively called the ocean seal of the Capable One (Śākyamuni)? Answer: In terms of the real it is like this, and is not restricted to the Buddha. It is merely in accordance with the meaning that delusions are exhausted and the mind is clear that it is provisionally named the ocean seal of the Capable One.