法界圖記叢髓錄 1.22

1.22

The record of the Venerable Zhenxiu says: "'One' means having no other. The three vehicles say it is the unity of nature (svabhāva); the One Vehicle says it is the unity of conditions (pratyaya). The unity of conditions means that, according to what is applied, it is the middle way and tathatā. This refers to the hundred phrases on tathatā in the 'Dedication Chapter'—namely, 'like the sun,' 'like the moon,' and so forth. Although it is indeed tathatā, there are still the names and characteristics of the sun, and the names and characteristics of the moon; it is not without names and characteristics. However, in terms of Samantabhadra's realization, there are no such names and characteristics; it is only to guide the three vehicles that it relies on names and characteristics. This is distinguished in terms of Samantabhadra's teaching aspect. Question: If 'according to what is applied, it is the middle way' is already extremely profound, what further meaning constitutes Samantabhadra's realization? Answer: 'According to what is applied, it is the middle way and tathatā' relies on the teachings of the three vehicles to employ the names and characteristics of the sun and so forth; thus it is said to correspond to the teaching. This realization aspect is where the path of language is cut off, and hence it terminates names; the locus of mental activity is extinguished, and hence it is free from characteristics. Question: If so, what difference is there between this stage and the silence of Vimalakīrti? Answer: Vimalakīrti's silence is because names and characteristics are inverted, so only by departing from these names and characteristics does it become silence. The silence of the Buddha in the nine assemblies is silence within names and characteristics, so there is a profound distinction. That is, without abandoning names and characteristics, right within these names and characteristics there is silence; it is not like empty space, possessing nothing at all. This is distinguished in terms of Samantabhadra's realization aspect. Question: 'The path of language is cut off and the locus of mental activity is extinguished' is also extremely profound; what further meaning constitutes the realm of the ten Buddhas? Answer: Although the former is silence, it is silence within names and characteristics; but the fruition aspect is the locus where from the very beginning no names and characteristics are seen. Question: If so, are there no phenomena and no things at this stage? Answer: Phenomena as discussed in the previous stages are, from the very beginning, non-existent here. Question: If that is so, then are there truly no phenomena within it? Answer: It fully possesses them. Question: What things are there? Answer: This is what the ancient masters called 'the place where conventional views and feelings are overturned.' 'Vehicle' means conveying. Question: Since the preceding word 'one' contains three meanings, is the vehicle also like this? Answer: It is. Proceeding from a cause of a distinct fruition to a fruition of a distinct cause is the meaning of vehicle in the three vehicles; now, in terms of the meaning that cause is immediately fruition, it is called conveying—this is Samantabhadra's teaching aspect. Turning away from the names and characteristics of cause and effect, in terms of the meaning of 'the path of language is cut off and the locus of mental activity is extinguished,' it is the conveying meaning of Samantabhadra's realization aspect. The fruition aspect of the ocean of nature is ineffable, hence it is only called the inconceivable vehicle; this is called a vehicle in terms of unmovingness. 'Phenomenon' (dharma) has three meanings: First, its own substance is called a phenomenon. In terms of the three vehicles: outside the substance of a cow there is a horse, and within the substance of a horse there is a cow. In terms of the One Vehicle: alongside this phenomenon there is no that phenomenon, and alongside that phenomenon there is no this phenomenon; hence it is called its own substance. Second, facing the mind is called a phenomenon. In terms of the three vehicles: what is faced by the sixth consciousness, the mental consciousness, is called the sense-object of phenomena (dharmāyatana). In terms of the One Vehicle, what is faced by the inexhaustible mental consciousness is called a phenomenon. Third, the meaning of a standard rule can be understood. 'Dharmadhātu' also has three meanings: First, the distinctness of natures. In terms of the three vehicles: the three natures of wholesome, unwholesome, and indeterminate are each distinct; in terms of the One Vehicle, whichever of the three natures is raised, it completely encompasses the others without remainder, each without anything on its side, hence it is called the distinctness of natures. Second, the meaning of cause. In terms of the three vehicles: only that which generates the visual consciousness is called the nominal seed of the visual consciousness; in terms of the One Vehicle, that which universally generates the six consciousnesses is the nominal seed of the visual consciousness. Third, the meaning of sustaining. In terms of the three vehicles: the cause of a distinct fruition sustains the fruition of a distinct cause; in terms of the One Vehicle, the cause of the complete fruition sustains the fruition of the complete cause, hence it is called sustaining. 'Diagram' indicates the teachings and the faculties and desires of the One Vehicle and three vehicles based on the images of the ocean seal: the sequential differences of the vermilion seal are the teachings of the three vehicles, while the roundness of the vermilion seal is the teaching of the One Vehicle. The characters within the sequential differences of the seal are the faculties and desires of the three vehicles, while the characters within the perfection of the seal are the capacities of the One Vehicle."