法界圖記叢髓錄 1.45

1.45

The Great Record says: There are multiple interpretations of the text of the diagram and seal. Some say: Matching and explaining it according to Master Yan's fivefold ocean seal, the first four folds do not divide sentences and phrases, so they all correspond throughout. The fifth fold also possesses five folds; assigning the various sentences according to the five folds possessed by this fifth fold, the initial four sentences of the realization aspect are the first two folds of the ocean seal. Next, the fourteen sentences of the pratītyasamutpāda aspect from "true nature" downward are the third fold of the ocean seal. Next, the four sentences on the practice of benefiting others from "capable person" downward are the fourth fold of the ocean seal. Next, the four sentences on the upāya of cultivation from "therefore, the practitioner" downward are the fifth fold of the ocean seal. The final four sentences are the benefits attained through cultivation. Among the initial four sentences, the first sentence is the ocean seal where reflections do not appear; the next sentence is the ocean seal where reflections appear; the next sentence explains the preceding "dharmatā has no dual characteristics"; and the last sentence explains the preceding "all dharmas are originally calm." Question: In the title, in terms of phenomena, it is the Dharmadhātu Diagram, and in terms of metaphor, it is the Ocean Seal Diagram; what difference is there between these and the "dharmatā" here? Answer: Dividing into realms, species, and oceans in the pratītyasamutpāda aspect and assigning them separately is done in accordance with the minds of practitioners. As for the realization aspect, because realms, species, and oceans are originally not divided and shown, it is simply the locus of the one-flavored dharmadhātu; therefore, dharmadhātu, ocean seal, and dharmatā are of identical measure. Therefore, in the first assembly, realms, species, and oceans are distinguished, while in the second assembly, the three distinctions are not mentioned, but it is only stated generally that the Buddha-lands are inconceivable. Relying on this seal, those of superior faculties directly enter the realization aspect; those of middling faculties can enter within the teaching aspect from "true nature" downward; and those of inferior faculties only begin to enter within the upāya of cultivation from "practitioner" downward. Pyohun, Jinjeong, and more than ten other worthies, when learning this seal from the Upādhyāya, asked: "How can one see the meaning that, without moving, one's own body is itself the substance of the dharmakāya?" Thereupon, the Upādhyāya answered them with a four-line verse, saying: "The fundamental 'I' of all conditions, / The mind that is the source of all dharmas, / The great essential doctrine of speech, / The true and real good friend." He also said: "You should apply your minds well." The worthy Pyohun made a five-contemplation interpretation: first, contemplation of true reality; second, contemplation of non-abiding; third, contemplation of nature manifestation; fourth, contemplation of pratītyasamutpāda; fifth, contemplation of causes and conditions. The first contemplation is the mind that is the source of dharmas and the great essential doctrine; the latter four contemplations are the fundamental 'I'. He thereupon spoke a verse, saying: / "I am a dharma formed by all conditions; / All conditions, through me, come to be conditions: / This is the contemplation of causes and conditions. / As conditions form me, I have no substance; / As I form conditions, conditions have no nature: / This is the contemplation of pratītyasamutpāda. / The existence and nonexistence of all dharmas are originally one; / All dharmas of existence and nonexistence originally have no duality: / This is the contemplation of nature manifestation. / When existing, it is non-existent, yet identical with nothingness; / When non-existing, it is not nothing, yet identical with existence: / This is the contemplation of non-abiding. / All dharmas originally do not shift or stir; / The mind capable of contemplating also does not arise: / This is the contemplation of true reality." / Presenting these five contemplations to the Upādhyāya, the Upādhyāya said: "That is right." Applying these five contemplations to the thirty sentences, the four sentences of the realization aspect are the contemplation of true reality; the next fourteen sentences are the contemplation of non-abiding; the next four sentences are the contemplation of nature manifestation and the contemplation of pratītyasamutpāda; and the remaining sentences are the contemplation of pratītyasamutpāda and the contemplation of causes and conditions. The worthy Jinjeong made a three-gate interpretation: first, the gate of principle and phenomena possessing virtues; second, the gate of phenomena fusing and manifesting principle; third, the gate of cultivation increasing and developing. To these three gates, the worthy Pyohun added the gate of immovable establishment, making four gates. Applying these to the thirty sentences: the four sentences of the realization aspect are the gate of immovable establishment; the next fourteen sentences are the gate of principle and phenomena possessing virtues and the gate of phenomena fusing and manifesting principle; and the remaining sentences are the gate of cultivation increasing and developing. That is to say, among the fourteen sentences, the first four sentences are the gate of principle and phenomena possessing virtues: herein, the first sentence is principle, as it is the substance of non-abiding; the next sentence is phenomena, as it is the characteristics of non-abiding; the last two sentences are the function of non-abiding. "Possessing virtues" means that within the principle of true nature are possessed the causes and effects of the six paths, the causes and effects of the Small Vehicle, and up to the causes and effects of the perfect teaching—the twenty-two stages of Samantabhadra—because within the twenty-two stages the substance of true nature is possessed. The latter ten sentences are the gate of phenomena fusing and manifesting principle, meaning that the principle of a single dust mote melting, interfusing, and containing the ten directions manifests before one. As for the gate of cultivation increasing and developing: if assigned to the sentences, although it belongs to the four sentences on benefiting others, the intent here is that from the realization aspect onwards, either examining or explaining, it causes one to know that one's own body is itself dharmatā. Furthermore, sectioning the text by the four meanings of fulfillment: the four sentences of the realization aspect are the meaning of fulfillment of practice; from "true nature is extremely profound" downward is the meaning of fulfillment of realization; from "at the time of first giving rise to the aspiration" downward is the meaning of fulfillment of dharma; from "therefore, the practitioner" downward is the meaning of fulfillment of the person. These words are also the interpretation of the worthy [Pyo]hun, spoken at Hwangboksa in the first year of the Shangyuan era. Fulfillment of practice means that simply when practice is fulfilled, it is the realization aspect. Fulfillment of realization means that because it is the dharma of the complete fulfillment of the realization aspect, one only then attains unimpeded mastery such as "in one is all" and "one is identical to all." Fulfillment of dharma means that "at the time of first giving rise to the aspiration, one immediately achieves correct enlightenment" because it can only be achieved when dharma is fulfilled. Fulfillment of the person means that without moving the ordinary body, one is completely fulfilled as a Buddha. Just as the text is sectioned with these four meanings in this seal, so too throughout the entire great sūtra it is sectioned with these four meanings. That is, fulfillment of practice means that the beginning and end of the entire text is simply the internal realization of the ten Buddhas. Fulfillment of realization means the meaning that throughout the beginning and end of the entire text, the one and many, large and small, are free from obstruction. Fulfillment of dharma means the meaning that throughout the beginning and end of the entire text, it is solely that upon first giving rise to the aspiration, dharma is fulfilled and correct enlightenment achieved. Fulfillment of the person means the meaning that throughout the beginning and end of the entire text, this very ordinary body is itself the Buddha's own substance. For the seal, the various sentences are assigned; for the sūtra, beginning and end are also completely and freely sectioned throughout.