法界圖記叢髓錄 2.65

2.65

The *Fa's Record* states: Regarding "first, the Buddha of non-attachment, because he abides peacefully in the world and accomplishes right awakening": non-attachment is itself attachment; attached, it is yet without attachment. As for "abiding peacefully in the world": in the three vehicles, one accomplishes Buddhahood by transcending the world, hence it is not abiding peacefully. In the One Vehicle, one takes the three worlds as one's own body and mind; therefore it says "abiding peacefully in the world." Looking with the mind of realization, it is simply mind alone, with no external realm facing it; this is "attachment." It is not like the discriminating mental consciousness grasping at distinct realms. "Non-attachment is itself attachment": although the mind does not see external realms, there is no realm whatsoever that is not my mind. "Attached and yet without attachment": on the day when nothing is not my mind, whatever is approached is completely boundless. As for "accomplishing right awakening": it is just as visual consciousness has the physical eye-sense and dust as its substance, yet is not defiled by the impurities of pus, blood, and skin, accomplishing a pure visual consciousness. If one were to remove the pus and blood by a measure as small as the eye of a needle, then the pure eye would not be accomplished. The right awakening of wisdom is also like this: it takes the three worlds as its own body and mind, yet is not defiled by the karma and afflictions of sentient beings, thus attaining right awakening. However, in the great pratītyasamutpāda, if any single dharma is removed, the totality of all dharmas is not established. Therefore, regarding the karma, delusion, and afflictions of sentient beings, if one speaks of a single [separate] thing, right awakening is not accomplished.

Second, "the Buddha of vows, because of being brought forth": all dharmas of the three worlds are brought forth within the ocean seal. Furthermore, each and every dharma of the three worlds brings forth the dharmas of the dharmadhātu, endlessly renewed in thought-moment after thought-moment. Because they are inexhaustible, in accordance with this meaning it says "brought forth." Whether such dharmas are cultivated or not, they are ever so and ever so within the body and mind of all sentient beings. Thus, that the Tathāgata manifestly sees these dharmas is solely because vows are able to bring forth such dharmas. That sentient beings do not see them is solely because they cannot make vows. In accordance with this meaning of bringing forth, he is called the Buddha of vows.

Third, "the Buddha of karmic retribution, because of faith": the causes of the six worldly destinies, the supramundane causes of śrāvakas, pratyekabuddhas, bodhisattvas, and so forth are "karma"—the passage on the jungle of karmic actions in the ninth stage can be consulted. "Retribution" refers to the fruits of the six destinies and the fruits of śrāvakas, pratyekabuddhas, all Buddhas, and so forth being the retribution. This is indeed the dharma of the round illumination of the ocean seal; therefore he is called the Buddha of karmic retribution. That all sentient beings do not know that their own true Buddha is within their bodies and minds is solely because of their lack of faith. It is only in the faithful mind that one can accomplish the Buddha of karmic retribution; therefore it says "faith."

Fourth, "the Buddha of upholding, because of compliance": if one raises a single speck of dust, it arises with nothing left out, thus being inexhaustible without remainder. Why is this? Because all dharmas invariably comply with a single speck of dust. If they did not comply, then how could this single speck of dust exhaust all dharmas? Among all other dharmas, one should infer accordingly. One is all, all is one; the principle of the complete possession of ruler and retinue and inexhaustible mastery is entirely this meaning. In accordance with such meaning of upholding whatever is brought up, he is named the Buddha of upholding.

Fifth, "the Buddha of nirvāṇa, because of eternal crossing": in the three vehicles, one must abandon birth and death before realizing nirvāṇa; because of this, one sinks back down into birth and death, and thus it is not an eternal crossing, which means there is duality. Sentient beings are without duality, and thus are the Buddha himself. Therefore, if one sees duality between birth and death and nirvāṇa, how could one not sink into birth and death? In the One Vehicle, speaking provisionally in terms of the distinct retribution of our own body, the pupil of a single eye directly penetrates to the ultimate limit of the ocean seal; beyond this, there is no further place of turning, hence it says "eternal crossing." All other dharmas are all like this in every respect; in accordance with such a meaning, he is given the Buddha's name.

Sixth, "the Buddha of the dharmadhātu, because there is no place he does not reach": if one grasps the western end of the ridgepole of this house to seek the boundary of the west, even if one exhausts the space of the western direction, one cannot reach the end of its boundary. If one seeks this western end from the space of the eastern direction, there is no place it does not reach, yet its western boundary can never be attained. Why is this? Because it is the western end of the dharmadhātu; because the west is itself the east. All other directions are likewise. Just as with this single ridgepole, all dharmas are also like this: each and every dharma, whenever raised or considered, has no place it does not reach; this is the Buddha of the dharmadhātu.

Seventh, "the Buddha of mind, because of abiding peacefully": when one speaks of mind, there is not a single dharma that is not mind. This meaning does not say that one forgets it because it is pervasive in consciousness, nor that it is accomplished by the true mind, nor that it is created by the deluded mind; it is simply that when seen by the mind, it is mind alone; hence he is called the Buddha of mind. This refers to the mind of nature manifestation of the one dharmadhātu, the jungle-mind, and so on. In the three vehicles, mind is cognition, and form is physical obstruction. In the One Vehicle, mind has diverse meanings, and form has the meaning of non-obstruction. Since mind has diverse meanings, when seen with mind, there is no object that is not mind. Since form has the meaning of non-obstruction, when one speaks of form, there is no object that is not form. If explained in terms of the meaning of moisture overflowing the sea, overflowing within reality is named mind; all dharmas, without moving from their own positions, are precisely the mind; therefore it says "abiding peacefully." In accordance with such a meaning, he is named the Buddha of mind.

Eighth, "the Buddha of samādhi, because of being immeasurable and unattached": the ten kinds of great samādhis in the "Xianshou Chapter," as well as all the great samādhis in assembly after assembly, are all the Buddha of samādhi. In accordance with any single samādhi, all dharmas are fully satisfied; hence it says "immeasurable." Within this immeasurability, each and every dharma is without bounds whenever brought up; hence it says "unattached." Relying on samādhi, one sees dharmas in this way; therefore he is named the Buddha of samādhi.

Ninth, "the Buddha of nature, because of certitude": "nature" refers to the non-abiding dharmatā. Each and every dharma is the principle of definite non-abiding; whether Buddhas appear or do not appear, their nature and characteristics permanently abide. In accordance with such a meaning, it is taken as the Buddha's name.

Technically, tenth, "the wish-fulfilling Buddha, because of universal covering": within the palace of the dragon king Sāgara, there is a wish-fulfilling jewel-king named Inexhaustible Origination. This jewel-king is able to produce all precious gems on land and sea, as well as the water of the great ocean. For all kinds of living beings within the great ocean, this water is their home and this water is their food, through which they all grow. Due to the great ocean, there can be the great earth, with rivers, streams, ponds, and wells, which moisten and foster the growth of all grasses, trees, grains, and fruits, nourishing sentient beings. If there were no such inexhaustible jewel-king, the ocean water would dry up, the grains and fruits would wither, and how could sentient beings on water and land attain the benefit of nourishment? This wish-fulfilling king is produced solely due to the fundamental vows of all Buddhas to nourish sentient beings. If the power of the fundamental vows of all Buddhas were absent, this precious jewel-king would not exist. Therefore, know that the reason all sentient beings can attain the benefit of nourishment is entirely the virtue of the wish-fulfilling Buddha's sheltering and nourishing them. Such meanings are only the principles possessed by the true Buddha of our own body and mind, which are merely explained and shown through ten kinds of names.

Regarding "this meaning is the true source of all dharmas":
Question: Are there still ten names in this place?
Answer: No. It means that there are ten names only in the pratītyasamutpāda aspect, but within the realization aspect there are no ten names.
Question: If so, are these ten Buddha names outside the realization aspect?
Answer: Within the realization aspect, there are real names.
Question: The section on the ten kinds of pure lands says: "If you wish to know the measure, you may know it by inferring according to the ten Buddhas." What is its meaning?
Answer: "Non-attachment," "vow," and so on are only spoken names; the Buddha is inexpressible. Such diverse names and so forth only speak of the expressed characteristics; the ocean of lands is inexpressible. Therefore it says "it can be known by inference."