修華嚴奧旨妄盡還源觀 1.21

1.21

三者、一塵含容空有遍。謂塵無自性即空也，幻相宛然即有也。良由幻色無體必不異空，真空具德徹於有表。觀色即空，成大智而不住生死；觀空即色，成大悲而不住涅槃。以色空無二，悲智不殊，方為真實也。《寶性論》云，道前菩薩於此真空妙有猶有三疑：一者、疑空滅色，取斷滅空；二者、疑空異色，取色外空；三者、疑空是物，取空為有。今此釋云：色是幻色，必不礙空；空是真空，必不礙色；若礙於色，即是斷空；若礙於空，即是實色。如一塵既具如上真空妙有，當知一一塵等亦爾。若證此理，即得塵含十方無虧大小，念包九世延促同時。故得殊勝微言，纖毫彰於圓教；奇特聖眾，輕埃現於全軀。逈超言慮之端，透出筌罤之表。《經》云：「如有大經卷，量等三千界，在於一塵內，一切塵亦然。有一聰慧人，淨眼普明見，破塵出經卷，廣饒益眾生」等。若據理而言，即塵眾生妄計經卷，即大智圓明，智體既其無邊，故曰量等三千界。依此義故，名一塵含容空有遍也。

Third is the pervasive aspect of a single mote of dust containing and holding emptiness and existence. This means that a dust mote lacking self-nature is emptiness, while its illusory mark being clearly manifest is existence. Because illusory form has no essence, it is necessarily not different from emptiness; because true emptiness is endowed with virtues, it penetrates thoroughly to the surface of existence. Contemplating form as emptiness, one accomplishes great wisdom and does not abide in saṃsāra; contemplating emptiness as form, one accomplishes great compassion and does not abide in nirvāṇa. Only when form and emptiness are non-dual, and compassion and wisdom are not distinct, is it genuine truth. The Ratnagotravibhāga says that bodhisattvas prior to the path still have three doubts regarding this true emptiness and marvelous existence: first, doubting that emptiness annihilates form, grasping at an emptiness of annihilation; second, doubting that emptiness is different from form, grasping at an emptiness outside of form; third, doubting that emptiness is an entity, grasping at emptiness as existence. Now, this is explained here: form is illusory form, and necessarily does not obstruct emptiness; emptiness is true emptiness, and necessarily does not obstruct form. If it obstructed form, it would be an emptiness of annihilation; if it obstructed emptiness, it would be real form. Just as a single dust mote is endowed with true emptiness and marvelous existence as stated above, one should know that each and every dust mote is also like this. If one realizes this principle, then a dust mote contains the ten directions without deficiency in large or small, and a thought encompasses the nine ages, extension and brevity being simultaneous. Therefore, marvelous and sublime words manifest the perfect teaching within a fine hair; the extraordinary assembly of noble ones display their entire bodies within a light particle of dust. It far transcends the extremes of words and thoughts, breaking out beyond fish traps and snares. A sūtra says: 'Suppose there is a great scripture scroll, whose measure equals the three-thousandfold world-realm, situated inside a single dust mote, and so it is with all dust motes. There is a wise person, who with pure eyes sees it universally and clearly; he breaks open the dust mote and brings forth the scripture scroll, widely benefiting sentient beings,' and so on. If explained according to principle, the dust mote is the deluded attachment of sentient beings, while the scripture scroll is the complete luminosity of great wisdom. Since the essence of wisdom is boundless, it is said that its measure equals the three-thousandfold world-realm. Relying on this meaning, it is called the pervasive aspect of a single mote of dust containing and holding emptiness and existence.