修華嚴奧旨妄盡還源觀 1.19

1.19

Answer: 'When great wisdom is complete and luminous, beholding a fine hair it encompasses the ocean of nature; when the source of truth is clearly manifest, dwelling in a single mote of dust it illuminates the entire body. The myriad dharmas arise necessarily at the same time, and in a single limit principle has no before or after. Why is this? Because this unreal mark of a single mote of dust can obscure the real, it is defilement; because this mark of dust is empty and non-existent, it is purity. Because the essence of this dust's nature is fundamentally identical with tathatā, it is the real; because this mark of dust is conditionally arisen and magically existent, it is the conventional. Because the mark of dust shifts and changes from thought to thought, it is saṃsāra; because observing that the mark of dust exhausts the marks of arising and ceasing and is empty without reality, it is nirvāṇa. Because the largeness or smallness of the dust's mark is entirely the discrimination of the deluded mind, it is affliction; because the essence of the dust's mark is fundamentally empty and quiet and conditioned thought naturally ceases, it is bodhi. Because the essence of the dust's mark is devoid of imagined nature (parikalpita), it is the Hinayana Dharma; because the nature of dust is without arising and without ceasing, and relies on other-dependence (paratantra) as apparent existence, it is the Mahayana Dharma. This is a brief explanation. If we were to speak fully of it, even if all sentient beings harbored different doubts and simultaneously questioned the Tathāgata, the Tathāgata would explain it with only the single word "dust". You should contemplate this deeply.'