法界圖記叢髓錄 1.145

1.145

The Great Record says: Based on this passage, the Virtuous Lin established fivefold universality and particularity: 1. the universal apart from particulars is the first ocean seal among the fivefold ocean seals; 2. the universal that bears particulars yet is apart from particulars—also called the universal manifested amid conditions yet apart from conditions—is the second ocean seal; 3. the universal being precisely particulars and particulars being precisely the universal is the third ocean seal; 4. being both universal and particular is the fourth ocean seal; 5. being neither universal nor particular is the fifth ocean seal—that is, because it gathers particulars to form the universal, it is not universal; because it relies on the universal to form particulars, it is not particular, as they mutually shape and negate each other. Within this fivefold [structure], the first is universal, the next is particular; further, the second is universal, the third is particular, and so on, mutually contrasted to form universality and particularity. Furthermore, these two each possess universality and particularity: that is, excluding the initial ocean seal, in the second layer, the Buddha's realization mind is universal, and the manifested three realms are particular; these particulars are not inferior to the universal. Here there is no identity, distinction, integration, or disintegration; because this universality and particularity are merely of one essence, it is the true source entered by the six characteristics of pratītyasamutpāda. In the third layer, it does not impede the application of the six characteristics; this is also the essential substance of phenomena, not the six characteristics of upāya. Explained from the fourth layer downward, matching them with the three contemplations of cause and condition, pratītyasamutpāda, and nature manifestation contains three meanings: 1. The universal characteristic is the non-abiding distinct teaching, and the particular characteristic is the three vehicles that flow forth. Within that which is designated, the characteristics of identity and distinction are the contemplation of cause and condition; the integrating characteristic is the contemplation of pratītyasamutpāda; and the disintegrating characteristic is the contemplation of nature manifestation. Here, it is the illness to be cured that is considered the particular characteristic, not the particular characteristic among the six characteristics that can cure. 2. Excluding the non-abiding distinct teaching and the three vehicles of distinct attachment, within that which is designated, the universal and particular characteristics are the contemplation of nature manifestation; the identical and distinct characteristics are the contemplation of cause and condition; and the integrating and disintegrating characteristics are the contemplation of pratītyasamutpāda. Furthermore, these three contemplations each individually possess the six characteristics. From this fourth layer downward, they are the six characteristics of upāya. Only by using this fivefold [structure] to explain the passages in various places is the meaning and principle completely exhausted; now in this text, the fivefold [structure] is complete.