法界圖記叢髓錄 1.147

1.147

The Great Record says: On 'Like universal characteristic, particular characteristic... and so forth, constantly abiding in the Middle Way,' there are two explanations: One interpretation takes the word 'like' to apply only from universal characteristic through to the Middle Way. Another interpretation takes the word 'like' to apply immediately below universal characteristic and particular characteristic. The explanation states: In the first interpretation, the universal is not the particular, the particular is not the universal, integrating is not disintegrating, disintegrating is not integrating, and so forth, hence it says 'neither identical nor one.' Yet the universal is entirely the particular, and the particular is entirely the universal, hence it says 'neither separate nor different,' and so forth. In the second interpretation, 'neither identical nor separate' refers to integrating and disintegrating characteristics; 'neither one nor different' refers to identical and distinct characteristics. That is, when people of lower teachings arrive at the ultimate fruition, they cling to the view that the real and the deluded share the same substance; therefore, one stamps it with the seal of the disintegrating characteristic. Then the real and the deluded each abide in their original state without moving, hence 'not identical.' When one stamps it with the seal of the integrating characteristic, then the real and deluded are real, hence 'not separate.' Furthermore, at the stage where initial awakening equals original awakening, there is the affliction of oneness or difference between ordinary beings and sages; therefore, one cures it with the identical characteristic. That is, on the day of equalling original awakening, if they cling to ordinary beings and sages being one body, one cures it with the distinct characteristic, so that ordinary beings and sages are distinct, hence 'not one'; if one cures it with the identical characteristic, ordinary beings and sages are of one measure, hence 'not different.' In this way, by using the three contemplations of cause and condition, pratītyasamutpāda, and so forth, one counteracts the distinct attachments of the three vehicles and the afflictions of oneness, difference, identity, and separation. Therefore, the retinue of the three vehicles becomes the companion neither identical nor separate from the ruler of the One Vehicle, successfully establishing the ruler and retinue of perfect luminescence and complete virtue. Question: If one uses the six characteristics, afflictions should already be exhausted; why is it necessary to further use the four propositions? Answer: If one attains the universal characteristic, there is no need for the four propositions; however, the four propositions are spoken for those who calculate particulars. Regarding 'The One Vehicle and the three vehicles mutually accomplish each other as ruler and retinue': Question: Is the One Vehicle exclusively the ruler and the three vehicles the retinue? Or is it stated in reverse? Answer: Some say: 'As the latter.' Nevertheless, it is solely and exclusively that the One Vehicle is the ruler and the three vehicles are the retinue. That is, the fundamentally entering one alone is called the universal, and the nine entries are called the particulars. It is not that the name of the fundamentally entering one is the particular and the remaining nine entries are the universal. It is merely that the name of the One Vehicle is the universal and the ruler, and the names of the three vehicles are the particulars and the retinue. Question: If so, why say that ruler and retinue mutually accomplish each other? Answer: Due to the One Vehicle there are the three vehicles; due to the three vehicles there is the One Vehicle. Therefore, the One Vehicle universally contains the three vehicles as ruler, and the three vehicles necessarily rely on the One Vehicle as retinue; hence it says 'mutually accomplish.' Regarding 'The distinct teaching of the One Vehicle and the distinct teaching of the three vehicles can be understood by analogy': The use of the meaning of the six characteristics applies solely to the gate of the shared teaching, hence the distinct teaching of the One Vehicle and the distinct teaching of the three vehicles are excluded. However, if explained in detail, the distinct teaching of the One Vehicle is the ruler, and the distinct teaching of the three vehicles is the accompanying retinue. In terms of this manifestation of the meaning of the Middle Way, it can be understood by analogy. Another says: 'Earlier it was said that the perfect teaching and the three vehicles are all the shared teaching; now, this distinct teaching of the One Vehicle is deeper than the shared teaching, and the distinct teaching of the three vehicles is shallower than the shared teaching, which can be understood by analogy.'