修華嚴奧旨妄盡還源觀 1.51

1.51

三者、心境祕密圓融觀。言心者謂無礙心，諸佛證之以成法身；境者謂無礙境，諸佛證之以成淨土。謂如來報身及所依淨土圓融無礙，或身現剎土。如《經》云：一毛孔中無量剎，各有四洲四大海，須彌鐵圍亦復然，悉現其中無迫隘。或剎現佛身，如《經》云：華藏世界所有塵，一一塵中佛皆入，普為眾生起神變，毘盧遮那法如是。就此門中，分為四句，如《玄談疏》中說。如是依正混融，無有分齊。謂前兩觀各述一邊，今此雙融會通心境。故曰心境祕密圓融觀也。

Third is the contemplation of the secret, perfect interpenetration of mind and objects. "Mind" refers to the unobstructed mind, through which the Buddhas realize the dharmakāya; "objects" refers to the unobstructed objects, through which the Buddhas realize the pure land. This means that the Tathāgata's saṃbhogakāya and the pure land on which it relies are perfectly interpenetrating and unobstructed, or the body manifests kṣetras. As the sūtra states: 'Within a single pore are immeasurable kṣetras, each having four continents and four great oceans; Sumeru and the Cakravāḍa iron mountains are also like this, all appearing within it without being cramped.' Or kṣetras manifest the Buddha's body, as the sūtra states: 'In all the motes of dust of the Padmagarbha World Realm, into each and every mote of dust the Buddha enters, universally arousing spiritual transformations for the sake of sentient beings; such is the Dharma of Vairocana.' Within this gate, it is divided into four propositions, as explained in the Commentary on the Profound Discourse. In this way, the dependent and the primary are blended together without delimitation. The previous two contemplations each described one side; now this one doubly fuses and integrates mind and objects. Therefore it is called the contemplation of the secret, perfect interpenetration of mind and objects.