西方合論 4.17

4.17

四、依正無礙義者，依是器界，正是身根。若約凡情，即橫計有依有正，是義非實。何以故？若言虛空是依者，如人張口，則虛空入，乃至毛孔、骨節、心腹之內，皆有虛空。是依耶？是正耶？若言地水火風是依者，如人涎液，入器為水，髮焦為土，兩手相觸成火，噓氣為風。是依耶？是正耶？是故經中：「無量寶華，一一華中，出三十六億那由他百千光明，一一光明出三十六億那由他百千佛，普為十方說一切法。」以佛力故，現有寶華；以寶華故，復現諸佛。是故當知，盡一剎是佛身，剎剎皆然；無一身非佛剎，身身皆然。非是佛神力變現，唯一真法界智為依正故。

Fourth, the meaning of the unobstructedness of circumstantial and primary [retributions]: Circumstantial [retribution] is the container world; primary [retribution] is the body and sense faculties. Speaking from ordinary sentiment, one arbitrarily imagines that there are circumstantial and primary, but this meaning is not real. Why is this? If one says that empty space is circumstantial, when a person opens his mouth, empty space enters, and up to within the pores, joints, heart, and belly, there is empty space in all of them. Is this circumstantial, or is it primary? If one says that earth, water, fire, and wind are circumstantial, when a person's saliva enters a vessel, it becomes water; when hair is burned, it becomes earth; when two hands rub together, fire is produced; and blowing out breath becomes wind. Is this circumstantial, or is it primary? Therefore the sūtra states: 'Immeasurable jeweled flowers: from each flower emerge thirty-six hundred thousand nayutas of rays of light; from each ray of light emerge thirty-six hundred thousand nayutas of buddhas, who universally expound all dharmas for the ten directions.' By the Buddha's power, jeweled flowers manifest; by the jeweled flowers, the buddhas manifest again. Therefore one should know that an entire land is the Buddha's body, and land after land is thus; there is not a single body that is not a buddha-land, and body after body is thus. This is not a manifestation of the Buddha's supernatural powers, but because the wisdom of the one true Dharmadhātu alone constitutes circumstantial and primary [retributions].