釋門歸敬儀 2.43

2.43

The fifth is to elucidate revering and making offerings by universally entering the Dharma realm. The practitioner visualizes that the phenomena of his own body and mind have from the very beginning never been outside the Buddha's dharmakāya of the Dharma realm, and also knows that the phenomena of the Buddhas' bodies and minds are not outside one's own body; he generates an understanding that crowns and penetrates, realizing that his own body and all bodies pervade the Dharma realm: this is called the pure Dharma gate of neither increasing nor decreasing in the Dharma realm. With such understanding, he therefore knows that as I now bow to one Buddha, the body of one Buddha pervades the Dharma realm, and within the Dharma realm, all the stages and unoutflow dharmakāyas of the three realms all contain the Buddha's body. Since the Buddha's body pervades all, my body, following the Buddha, likewise pervades all; therefore, in reverently bowing and making offerings, it is fully adorned in all bodies. Yet this Dharma realm is in its nature constantly tranquil, pervading all in accordance with conditions, even through walking, standing, sitting, and lying down; causes and conditions, fruits and retributions, are not separate from the Dharma realm. As the body follows the mind, the understanding is therefore unobstructed. Through the dependent origination of the Dharma realm, all affairs are accomplished; just as when hundreds of thousands of mirrors are hung in a single room, a person standing alone sees images appearing in every mirror. The Buddha's body is pure, its brightness surpassing those mirrors, and the entire Dharma realm manifests within his body; therefore I make offerings. All ordinary beings and noble ones, and the bodies of ordinary beings and noble ones, are all equally offered to; those with eyes see it, while the blind do not behold it. To practice and study the Dharma gate of the Dharma realm like this brings great benefit; one will ultimately reach this understanding, but without studying one will never know it. Therefore, practitioners must constantly focus on this visualization; the merit obtained is beyond measure. Since I already know that my body is within the Buddha's body, how could I upside-downly create false karma?