淨土生無生論 1.33

1.33

境觀相吞者，正由事事無礙也。事事所以無礙者，所謂有本者如是也。蓋由法界圓融不思議體作我一念之心，亦復舉體作生、作佛、作依、作正。既皆全體而作，有何一法不即法界？故曰：「一塵法界不小，剎海法界不大，多亦法界，少亦法界。」是以西方十六諸境、吾心事理二觀，一一無非法界全體。如帝釋宮中因陀羅網，雖彼此各是一珠，而影入眾珠；雖影入眾珠，而東西照用有別。境觀亦然，以境為事，則觀為理，理能包事，是為以觀吞境。以觀為事，則境為理，理能包事，是為以境吞觀。或一為事，餘為理，或一為理，餘為事，彼此互各相吞，故如因陀羅網。若然者，當我作觀時，則西方依正已在我觀之內，我今身心已在依正之中，了此而求生安養，可謂雁過長空，影沈寒水，雁絕遺蹤之意，水無留影之心。

That object and contemplation mutually engulf each other is precisely due to the non-obstruction between phenomena and phenomena. The reason why phenomena and phenomena are unobstructed is just as it is said: 'that which has a root is like this.' For the wondrous substance of the Dharmadhātu, perfectly fused and inconceivable, makes up my single thought-moment, and moreover, in its entire substance it makes sentient beings, makes Buddhas, makes the environment, and makes the person. Since all are made in their entire substance, what single phenomenon is not the Dharmadhātu? Therefore it is said: 'A single particle of dust as the Dharmadhātu is not small; an ocean of lands as the Dharmadhātu is not large. The many are the Dharmadhātu, and the few are also the Dharmadhātu.' Thus, the sixteen objects of the West and the two contemplations of phenomena and principle of our mind—every single one of them is nothing other than the entire substance of the Dharmadhātu. Just as with Indra's net in the palace of Śakra, although each pearl is distinct from the other, its reflection enters into the multitude of pearls; and although its reflection enters into the multitude of pearls, their east-west illumination and function remain distinct. The same applies to object and contemplation: taking the object as phenomena, the contemplation is principle, and principle can encompass phenomena—this is contemplation engulfing the object. Taking the contemplation as phenomena, the object is principle, and principle can encompass phenomena—this is the object engulfing contemplation. Or one is phenomenon and the rest are principle, or one is principle and the rest are phenomena; they mutually engulf each other, and are therefore like Indra's net. If this is so, then when I practice contemplation, the environment and person of the West are already within my contemplation, and my present body and mind are already in the midst of that environment and person. Understanding this and seeking birth in the Land of Peaceful Sustenance can be likened to: wild geese passing through the vast sky, their shadows sinking in the cold water; the wild geese have no intention of leaving behind a trace, and the water has no mind to retain their shadows.