法界圖記叢髓錄 1.154

1.154

The Ancient Record states: Within the great void of the root entry, there are eight difficulties. If one can know these eight difficulties, then even without seeing the original commentary, one can be said to know the subtle import of the Daśabhūmika-śāstra. If one does not know these eight difficulties, then even if one obtains ten or twenty commentaries, one cannot be said to know the import of the Daśabhūmika-śāstra. Namely: First, although within this great void there are no characteristics of universal and particular, there is the principle by which universal and particular can be distinguished; this is difficult to see. It is to be seen in terms of the first three layers among the five layers of universal and particular above. Second, although within this great void there are no teachings, practices, or stages, there are teachings, practices, and stages that can be distinguished; this is also difficult to see. It is to be seen in the nine entries of the three vehicles that are unfolded. Third, although within this great void there are no permanent and impermanent, there are permanent wisdom severing hindrances and impermanent wisdom severing hindrances; this is also difficult to see. It is to be seen in terms of passages such as "further there are roots of goodness." If spoken in terms of chapters and assemblies, these are the two cycles of cause and effect of distinction and equality, and the two wisdoms of cultivation-born and fundamentally inherent. Fourth, within this great void there are permanent and impermanent wisdoms uniting to form a single undefiled wisdom; this is also difficult to see. Namely, the forty classes of essential substance of phenomena and the host of spirits in the dharmadhātu assembly of the first assembly are conditioned; whereas the co-born assembly of Samantabhadra, Mañjuśrī, and others is unconditioned. These conditioned and unconditioned unite to form the dharmakāya, the wisdom of Vairocana's own essence. Fifth, within this great void there are arising-and-ceasing and non-arising-and-ceasing uniting to form the essential substance of phenomena; this is also difficult to see. This is the arising and ceasing of the three contemplations without shallowness or depth within the non-abiding distinct teaching gate, and the non-arising and non-ceasing of phenomena devoid of sentient beings and Buddhas within the realization aspect. Sixth, within this great void, the fundamental ignorance that does not move is precisely the complete essential substance of phenomena; this is also difficult to see. This is seen by affixing the seal of the character "universal" upon the fundamental and branch ignorances of the final teaching. Seventh, within this great void, entering completely into the Buddha gives rise to the [bodhi] mind, and attaining Buddhahood occurs at the stage of inclusion and entry; this is also difficult to see. It is seen in terms of passages such as "these entries are the distinctions in the meaning of measuring wisdom." Eighth, within this great void, there is no person who gives rise to the [bodhi] mind at the stage of hell, yet there is the giving rise to the mind and attaining Buddhahood within hell; this is also difficult to see. It is seen in terms of the text stating "it should be known by interpreting through these verbal explanations."