修華嚴奧旨妄盡還源觀 1.17

1.17

Second, the pervasive aspect of a single mote of dust endlessly producing [all things]. That is, a mote of dust has no self-essence; its arising must rely upon the real. Since tathatā possesses the numerous virtues [as numerous as] the sands of the Ganges, the functions that arise based on the real are likewise of myriad differences. The Awakening of Faith says: 'As for tathatā, because its self-essence has the meaning of permanence, bliss, self, and purity, the meaning of cool, unchanging sovereignty, and is fully endowed with such merits exceeding the sands of the Ganges, down to having the meaning of lacking nothing…' A sūtra says: 'Within such an ocean of Padmagarbha World Realms, without distinction, whether mountains, rivers, down to groves of trees, dust motes, hair tips, and other places, every single one of them accords with the tathatā dharma-realm and is endowed with boundless virtues.' Based on this meaning, one should know that a single mote of dust is principle and is phenomenon; is person and is dharma; is that and is this; is environment and is body; is defiled and is pure; is cause and is fruit; is identical and is different; is one and is many; is broad and is narrow; is sentient and is insentient; is the trikāya and is the ten bodies. Why is this? Because there is unobstructed interpenetration of principle and phenomena, and unobstructed interpenetration among phenomena; because phenomena are naturally so; and because the ten bodies function sovereignly in mutual operation. It is exclusively the realm of the Universal Eye. Within the phenomenal marks described above, each and every one mutually contains and subsumes the other, each possessing realms that are multiple and endless. A sūtra says: 'The endless ocean of all dharma-gates / Gathers together in the bodhimaṇḍa of a single dharma; / Such dharma-nature is spoken by the Buddha, / And the eye of wisdom can understand this skillful means.'