法界圖記叢髓錄 2.1

2.1

The text says: Third, the meaning following the explanation of the text. The text contains thirty seven-character lines, which generally has three parts: first, eighteen lines on the practice of benefiting oneself; next, four lines clarify the practice of benefiting others; next, eight lines analyze the practitioner's upāya of cultivation and obtaining benefits. Within the first section there are two [parts]: first, four lines demonstrate the realization aspect; next, fourteen lines manifest the pratītyasamutpāda aspect. Herein, the first two lines point to the essence of pratītyasamutpāda; next, two lines determine the limits of including phenomena according to the principle and function of dhāraṇī; next, two lines clarify the limits of including phenomena by directly identifying phenomena; fourth, four lines indicate the limits of including phenomena according to temporal periods; fifth, two lines reveal the limits of including phenomena according to stages; sixth, two lines summarize the above meanings. Although the six gates are different, they solely manifest the dhāraṇī-dharma of pratītyasamutpāda. As for what was initially called the essence of pratītyasamutpāda, it is the One Vehicle dhāraṇī-dharma—the unimpeded dharmadhātu-dharma wherein one is all and all is one. Now, pratītyasamutpāda is briefly manifested according to one gate. Regarding what is called pratītyasamutpāda: the Great Sage gathered sentient beings wishing to make them tally with principle and renounce worldly affairs. Worldlings, seeing worldly affairs, are deluded regarding principle; the Sages, having attained principle, are already devoid of worldly affairs. Therefore, true principle is now adduced to unify deluded feelings, causing sentient beings to know that worldly affairs are utterly non-existent, and through worldly affairs to unite with principle; thus this teaching arose. Hence the Daśabhūmikā-śāstra states: "There are three kinds of self-characteristic: first, the retributive characteristic, in which name-and-form arises together with the ālaya-vijñāna, as the sūtra says: 'In the ground of the triple world there is again the arising of a sprout, that is, because name-and-form arises together'; 'name-and-form arises together' means name-and-form arises together with that. Second, that which is the causal characteristic is the non-separation of name-and-form; because it relies upon that and arises together with that, know that the sūtra says 'because of non-separation'. Third, the successive characteristics of its effects, from the six sense bases up to becoming, as the sūtra says: 'This name-and-form, having increased, forms the aggregation of the six sense bases, up to: because there are causes and conditions, there are birth, old age, sickness, death, worry, sorrow, suffering, and vexation. In this way the aggregation of suffering of sentient beings grows; herein it is free from self and what belongs to self, without knowing and without perception, like grass and trees.'" Herein, "free from self and what belongs to self": these two demonstrate emptiness. "Without knowing and without perception": because its own essence lacks self. "Like grass and trees": demonstrating that they are not counted among sentient beings. One should know that the twelve links of pratītyasamutpāda and so forth are in their own essence empty, arising in reliance upon that ālaya-vijñāna. The ālaya is subtle, its own essence lacking self, generating the twelve links of pratītyasamutpāda; the twelve links of pratītyasamutpāda are also all devoid of self; therefore, conditioned arisings and so forth have no distinct phenomena. The Buddha adduced the contemplative gate of pratītyasamutpāda in order to unify all phenomena in non-discrimination, which immediately accomplishes the perfected nature. Hence the Daśabhūmikā-śāstra states: "Concordantly contemplating conventional truth, one immediately enters ultimate truth"; such is the case. This meaning exists in the three vehicles and also extends to the One Vehicle. Why? Because it is indicated by the One Vehicle. If according to the distinct teaching of the One Vehicle, ten gates are briefly stated, namely: because the divisions of causes and conditions are in sequence; because they are subsumed under the one mind; because they are accomplished by one's own karma; because they do not separate and abandon one another; because the three paths are uninterrupted; because one contemplates the prior and posterior limits; because the three kinds of suffering accumulate; because they are born from causes and conditions; because they are bound by the arising and ceasing of causes and conditions; because of the contemplation of concordant exhaustion. Such ten turns of the twelve links of pratītyasamutpāda are subsumed under the meaning of the One Vehicle. Why are they explained in the number ten? Because of wishing to manifest infinity. Question: Are the ten turns of causes and conditions sequential, or are they simultaneous? Answer: They are both sequential and non-sequential. How is this known? Because the gates are different. That they are sequential is because the six characteristics are accomplished; thus there is no sequence. What is the meaning? Although the ten turns are distinct, they identically accomplish selflessness. Therefore, the ten turns of causes and conditions in the Yingluo jing are subsumed under the meaning of the three vehicles. Why? Because they accord with the differences of the teachings. The extensive meaning is as explained in the Daśabhūmikā-śāstra. As explained for the twelve links of pratītyasamutpāda, the remaining conditioned phenomena can be understood by analogy. Second, the dhāraṇī-dharma is as explained below. Third, directly identifying phenomena to include dharmas: manifests the Indra-dhāraṇī and subtlety; the extensive meaning is as in the sūtra. Fourth, according to temporal periods: the so-called nine time periods are the past of the past, the present of the past, the future of the past; the past of the present, the present of the present, the future of the present; the past of the future, the present of the future, and the future of the future. The three times are mutually identical and mutually penetrating, accomplishing a single thought-moment, because the universal and particular are explained together. Being ten time periods in a single thought-moment is spoken with respect to phenomenal thoughts. Fifth, according to stages: it can be understood through the upāya of the six characteristics by weighing the meaning accordingly. The six characteristics are also as explained above. Question: Within the single word of pratītyasamutpāda, all phenomena are non-dual and already clearly present; what need is there for many gates? Answer: If one realizes the essence, then one need not seek far. Therefore, the sūtra says: "The nature of lust, anger, and delusion is itself bodhi." For those who are extremely deluded regarding such things, the Buddha therefore taught seven kinds of the truth of suffering, outside of which there is separately bodhi, and only by cultivating practice as taught for three incalculable eons can one be delivered. For those who are deluded, it must be explained through many gates. Question: If so, since Dharma gates are countless, why are they explained only through six gates? Answer: Explaining all phenomena through six gates can be understood by analogy; hence it is briefly stated like this. In reality, as it is said that the six are indistinct and without discrimination, because the dharma of pratītyasamutpāda is just like this, one can contemplate it by following the above. Second, regarding the practice of benefiting others: ocean seal gets its name from a metaphor. What is it? The great ocean is extremely deep and clear to the very bottom; when the Lord of Devas and the asuras were in conflict, all the hosts of soldiers and all the weapons were manifested therein with complete clarity, like stamped characters; hence it is called the ocean seal. The samādhi of the Capable Sage (Śākyamuni) is also like this: thoroughly realizing the dharmatā without any source or bottom, it is ultimately pure and serenely distinct; the three kinds of worlds are manifested therein; hence it is called the ocean seal. "Abundant" (fan) has the meaning of flourishing. "Producing" (chu) means gushing forth inexhaustibly. "Wish-fulfilling" (ruyi) gets its name from a metaphor. The wish-fulfilling jewel king rains jewels without intention, benefiting beings in accord with conditions without end. The skillful upāya of Śākyamuni Tathāgata is also like this: expressed in a single voice, it responds to the realm of sentient beings, extinguishing evil, producing good, and benefiting sentient beings; wherever it is applied, it never fails to fulfill wishes; hence it is called wish-fulfilling. Third, regarding the upāya of cultivation: herein there are two: first, clarifying the upāya of cultivation; second, analyzing the obtaining of benefits. In the first gate, "practitioner" refers to one who has already seen and heard the universal Dharma of the One Vehicle, but has not yet reached the full, complete realization of the universal Dharma; this is spoken according to the distinct teaching of the One Vehicle. If spoken according to the upāya One Vehicle, the five vehicles are entirely subsumed under entering the One Vehicle. Why? Because they are what flows from the One Vehicle, what is indicated by the One Vehicle, and the upāya of the One Vehicle. If according to this meaning, it is also permissible to comprehensively subsume the five vehicles under the One Vehicle practitioner. What flows and what is indicated are according to the principle of pratītyasamutpāda. Speaking of upāya is according to wisdom. Why? Because progressing without abiding is called non-retrogression, which is not called upāya. It may also be spoken according to the intention of the Sage. Why? Because of guiding sentient beings with skillful upāya. As explained in the five vehicles: persons and dharmas, cause and effect, understanding and practice, principle and phenomena, teaching and meaning, and so forth—all phenomena are understood by analogy like this. Question: Are the so-called dharmas of the five vehicles and so forth the expressive teachings, or are they the expressed meanings? Answer: All phenomena, both expressive and expressed, are within words. What does this mean? The expressed dharmas completely transcend words and characteristics; because of the power of the great compassion and fundamental vows of all Buddhas and World-Honoured Ones, and because the family Dharma of all Buddhas is naturally like this, they establish verbal teachings to explain them for sentient beings. By this meaning, all phenomena subsumed under the guiding net of teaching are entirely within words. Therefore, the sūtra says: "All phenomena are merely names"; this is precisely its meaning. Question: If the dharma of realization is beyond words and characteristics, while the dharma of verbal teaching is within worldly affairs, would not the two dharmas of realization and teaching always incur the fault of the two extremes? Answer: If spoken according to feelings, the two dharmas of realization and teaching are always at the two extremes. If spoken according to principle, the two dharmas of realization and teaching have from the beginning been the Middle Way, entirely one without discrimination. How is this known? The imagined has no characteristic, the other-dependent is non-arising, and the perfected is without nature; the three natures are always in the Middle Way. Outside these three dharmas there are no other realization and teaching; therefore, one should know they are entirely one without discrimination. Therefore, because the ultimate person has attained this principle, names and characteristics cannot reach it; yet because of explaining it for sentient beings, words reside in worldly affairs. Hence the sūtra verse states: "All Tathāgatas / do not teach the Buddha Dharma. / In accord with those whom they should transform, / they expound the Dharma for them." This is its meaning. Therefore, because the Sage accords with the imagined, he establishes the three natures, temporarily settling the seeking mind; later, he gradually manifests the three naturelessnesses, awakening the dreamer; this is precisely the great skillfulness of the Sage. Question: As the Mahāyāna-saṃgraha says: "The imagined nature is the sphere of worldlings, while the other-dependent and perfected are the spheres of noble wisdom," why does the Sage accord with the imagined? Answer: All imagined dharmas exist because of inverted views; hence the treatise says: "Because the sphere of worldlings is ultimately empty, there is nothing that can be opposed." Therefore, in the treatise it is not the sphere of the noble; this does not mean that knowing emptiness is not the sphere of the noble. Therefore, as for the Sage's compassionate upāya speaking of sky-flowers in accord with eye diseases, what obstacle could there be? The intention lies herein. The characteristic of other-dependent arising arises from causes and conditions, has no self-nature, departs from the fault of the two extremes, and is identical with selflessness. The perfected nature and the equal dharmatā interfuse each other and cannot be distinguished, being originally of one taste; by this meaning, discrimination cannot reach it. Therefore, the treatise says: "The sphere of noble wisdom has this distinct intention." If spoken according to reality, all three natures are the sphere of worldlings. Why? Because the three are established by speaking of affairs in accord with feelings. The three natures are also immediately the sphere of noble wisdom. Why? Because they manifest principle in accord with wisdom, being non-established. Therefore, in the sūtras there are also places where the three naturelessnesses are established separately outside the three natures. Why is this? Established in accord with feelings, the three naturelessnesses are established separately according to the gate of understanding; manifesting principle in accord with wisdom, according to the gate of practice, the three naturelessnesses are not established outside the three natures. When even outside the two natures there is no perfected [nature], how could there separately be three naturelessnesses outside the three natures? How is this known? When wisdom without characteristics manifests directly, there is ultimately no dharma that can be opposed, solely abiding in the Middle Way. Therefore, one must understand the reason for establishing the teaching. Question: As stated above, what is the difference between the dharma of the realization aspect and the dharma of the pratītyasamutpāda aspect? Answer: They are distinct and not distinct. What does this mean? The dharma of the realization aspect is spoken according to the real characteristic, known only by realization; the dharma of the pratītyasamutpāda aspect is spoken for sentient beings, corresponding with conditions. Therefore, they are entirely distinct. The dharma of pratītyasamutpāda arises from multiple conditions, has no self-nature, and is not different from the root; therefore, they are not distinct. Question: If so, by taking one's own realization as the branches for sentient beings, is it not different from ordinary distinctions? Answer: That meaning also holds. If taken as that which is realized, being in words is not different from the branches. Words residing in realization are not different from the root. Because they are not different from the root, though functioning they are always quiescent, speaking yet not speaking; because they are not different from the branches, though quiescent they always function, not speaking yet speaking. Because they are not speaking yet speaking, not speaking is precisely not non-speaking; because they are speaking yet not speaking, speaking is precisely non-speaking. Because speaking is precisely non-speaking, speaking is ungraspable; because not speaking is precisely not non-speaking, not speaking is not non-speaking. Because both are ungraspable, neither obstructs the other. By this meaning, speaking and not speaking are equally without distinction; arising and non-arising are equally without distinction; moving and non-moving are equally without distinction. All Dharma gates of distinct opposition are to be understood by analogy like this. Therefore, the sūtra says: "All conditioned and unconditioned phenomena, whether there is a Buddha or no Buddha, are permanent in nature and characteristic, without variation." This is its meaning. Alternatively, in the midst of expounding Dharma directly, outside of words there is no separate meaning—taking words as meaning; in the midst of true meaning, outside of true meaning there are no separate words—taking meaning as words. Because meaning is taken as words, words are nothing other than meaning; because words are taken as meaning, meaning is nothing other than words. Because meaning is nothing other than words, meaning is non-meaning; because words are nothing other than meaning, words are non-words. Because words are non-words and meaning is non-meaning, both are ungraspable; therefore, all phenomena are originally in the Middle Way. The Middle Way extends through words and non-words. Why? The real characteristic of all phenomena is not within words, because it is free from nominal nature; the dharma of verbal expression does not reside in true nature, because it resides in benefiting capacities. Because it resides in benefiting capacities, names have no true nature; because it is free from nominal nature, though named it is without name. Because though named it is without name, seeking reality through names, reality cannot be grasped; because names have no true nature, though named they are identical to selflessness. Because though named they are identical to selflessness, nominal nature cannot be grasped; by this meaning, both are ungraspable, known only by realization and not the sphere of others. Therefore, the sūtra says: "All phenomena are known only by the Buddha, not my sphere." Question: What is the difference between the former and latter meanings? Answer: The former meaning demonstrates the meaning of the Middle Way through the mutual identity and mutual fusion of root and branches; the latter meaning demonstrates the meaning of selflessness through names and meanings mutually acting as guests. The principle that is demonstrated is not different, but the expressive upāyas are distinct: this means root and branches assist each other; names and meanings mutually acting as guests guides sentient beings, causing them to reach the true source of their own essence without names; the essential purpose of that which transforms and that which is transformed lies herein. Question: This meaning corresponds to the tenet of the sudden teaching; why is it explained here? Answer: As explained above, speaking and not speaking are equally without distinction. Why? Because both are true virtues, there is no obstacle. Temporarily guarding against discrimination, it is explained in accord with the three vehicles; this is indeed the supreme, wondrous capability of the wise. The meanings of the realization aspect and pratītyasamutpāda aspect above correspond to the greatness of meaning and greatness of teaching in the treatises. Turning away from discrimination and attaining non-discrimination is called "having no objectified conditions" (wuyuan). According with principle without abiding is called "skillful" (shanciqao). Cultivating practice as taught and attaining the Sage's intention is called "carrying" (ti). "Wish-fulfilling" is as before. "Returning home" is because of realizing the original nature. What is the meaning of "home"? It has the meaning of sheltering and the meaning of dwelling place. The so-called true emptiness of dharmatā is the dwelling of the awakened; hence it is called "mansion". Great compassion and skillfulness sheltering sentient beings is called "house". This meaning exists in the three vehicles, but is only ultimate in the One Vehicle. Why? Because it accords with the dharmadhātu. The so-called dharmadhātu dhāraṇī home, Indra-dhāraṇī home, subtle home, and so forth: these are what the Sage relies upon and dwells in; hence they are called "home". "According to one's share" means not yet full. "Provisions" are the aids to bodhi. This is as with the two thousand answers in the 'Chapter on Leaving the World' in the sūtra below.