註華嚴經題法界觀門頌 1.60

1.60

善財讚喜目夜神曰：「我於所經處，悉見諸微塵。一一微塵中，各見微塵剎。」《觀》云「如一微塵其相不大，而能容攝無邊法界。由剎等諸法不離法界，是故俱在一塵中現。」依報體空用也。然依正相容，義有六句：一依內現依，謂塵含世界；二正內現正，謂毛端含眾生念念等；三正內現依，謂毛端世界塵塵等；四依內現正，謂塵含佛及眾生；五依內現正依，謂塵中見佛菩薩及世界等；六正內現依正，謂毛孔中現剎土并四聖六凡等。然一塵毛為能含遍者，具有三義：一有力、二為主、三具非一非異義。謂一塵毛與理非一故，不壞一塵一毛之小相，為能含遍；與理即非異故，方能含遍也。世界等法無力，為所含遍也。清涼云：「圓至功於頃刻，觀佛境於塵毛。」

Sudhana praised the night goddess Prāmudita-nayanā, saying: "Wherever I have passed, I have seen all the subtle dust motes. In each and every subtle dust mote, I saw kṣetras numerous as subtle dust motes." The Contemplation says: "Just as the form of a single subtle dust mote is not large, yet it can contain and gather the boundless dharmadhātu. Because the kṣetras and other phenomena are not separate from the dharmadhātu, they therefore all appear within a single dust mote." This is the function of the empty essence of circumstantial retribution. However, regarding the mutual accommodation of circumstantial and direct, the meaning has six clauses: first, within circumstantial appears circumstantial—meaning a dust mote contains worlds; second, within direct appears direct—meaning the tip of a hair contains sentient beings, thoughts, and so forth; third, within direct appears circumstantial—meaning the tip of a hair [contains] worlds, dust motes, and so forth; fourth, within circumstantial appears direct—meaning a dust mote contains Buddhas and sentient beings; fifth, within circumstantial appear both direct and circumstantial—meaning within a dust mote are seen Buddhas, bodhisattvas, worlds, and so forth; sixth, within direct appear both circumstantial and direct—meaning within a hair pore appear kṣetras together with the four nobles and six ordinaries. However, that a single dust mote or hair can contain and pervade possesses three meanings: first, having efficacy; second, acting as host; third, possessing the meaning of being neither one nor different. That is, because a single dust mote or hair is not one with principle, it does not destroy the small mark of a single dust mote or hair, and acts as that which contains and pervades; because it is not different from principle, it can then contain and pervade. Phenomena such as worlds are without efficacy, and act as that which is contained and pervaded. Qingliang says: "Completing the ultimate achievement in an instant, contemplating the Buddha-realm in a dust mote or hair."