[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 20.67 # 法苑珠林 20.67 法苑珠林 20.67 - **Language:** Classical Chinese ### [20.67](https://indike.org/pramana/in.bauddha.taisho.2122.20.67) 第五遍入法界禮者。良由行者想觀自己身心等法。從本已來不離法界。不在諸佛身外。亦不在諸佛身內。亦不在我外。亦不在我內。自性平等。本無增減。今禮一佛即遍通諸佛。所有三乘位地無漏。我身既遍隨佛亦遍。乃至法界空有二境。依正兩報莊嚴供具。無問行財隨緣遍滿。不離法界隨心無礙。並薦供養隨喜頂禮。如一室中懸百千鏡。有人觀鏡鏡皆像現。佛身清淨明逾彼鏡。迭相涉入鏡無不照影無不現。此則攝他為總。入他為別。一身既爾。乃至一切法界凡聖之身。及供養之具。皆助隨喜。悉同供養。有目者見。無目者不覩。如此行學法界軌門大有利益。故地持論。有現前供養不現前供養不現前供養。勝現前供養。以難成故。既知我身在佛身內。如何顛倒妄造邪業不生愧恥。又諸佛德用既齊名號亦等。隨稱何名名無不盡。如稱一釋迦名禮。召一切諸佛無不備周。如西云釋迦。此云能仁。豈有一佛非能仁也。西云阿彌陀。此云無量壽。豈有一佛非長壽也。西云彌勒。此云慈氏。豈有一佛非慈氏也。故智度論云。一佛勝能等一切佛勝能。一切佛勝能等一佛勝能。設一切佛不化眾生但一佛化生。即功歸法界德用遍周。是名遍入法界禮也。 > The fifth is called 'prostration of pervasive entry into the dharmadhātu'. This is truly because the practitioner contemplates that the dharmas of his own body and mind have from the very beginning never been separate from the dharmadhātu. They are neither outside the bodies of the Buddhas nor inside the bodies of the Buddhas; they are neither outside of me nor inside of me. Their self-nature is equal, originally without increase or decrease. Now, prostrating to one Buddha universally penetrates all Buddhas. All the undefiled stages of the three vehicles, since my own body is pervasive, also pervade following the Buddhas; down to the two realms of emptiness and existence within the dharmadhātu, the two retributions of dependent \[environment\] and primary \[body\], and the adornments and articles of offering—whether of practice or of material wealth, according with conditions they fill everywhere. Inseparable from the dharmadhātu, they are unobstructed according to the mind. All are presented as offerings, with rejoicing and prostrating. It is like hundreds of thousands of mirrors hung within a single room: when someone looks at the mirrors, reflections appear in all the mirrors. The Buddha's body is pure, its radiance surpassing those mirrors; mutually interpenetrating, there is no mirror that does not illuminate and no reflection that does not appear. This is subsuming others into the universal and entering others as the particular. A single body being so, down to the bodies of all ordinary beings and sages throughout the dharmadhātu, as well as the articles of offering, all assist with rejoicing and are all identical in offering. Those with eyes see it; those without eyes do not behold it. To practice and learn this portal of the dharmadhātu is of immense benefit. Therefore, the Bodhisattvabhūmi-śāstra states that there are offerings made in presence and offerings made not in presence; offerings made not in presence surpass offerings made in presence because they are difficult to accomplish. Since one knows that one's own body is within the Buddha's body, how could one perversely create evil karma and feel no shame? Furthermore, since the virtues and functions of all Buddhas are equal, their names are also equal. Whichever name is invoked, none of the names is not exhausted. For example, invoking and prostrating to the single name 'Śākya' summons all Buddhas comprehensively without omission. Just as in the West one says 'Śākya' and here it is translated as 'Able to be Benevolent'—could there be any Buddha who is not able to be benevolent? In the West one says 'Amitāyus' and here it is translated as 'Limitless Life'—could there be any Buddha who is not long-lived? In the West one says 'Maitreya' and here it is translated as 'Compassionate One'—could there be any Buddha who is not compassionate? Therefore, the Mahāprajñāpāramitā-śāstra states: 'The supreme ability of one Buddha is equal to the supreme abilities of all Buddhas; the supreme abilities of all Buddhas are equal to the supreme ability of one Buddha.' Even if all Buddhas did not transform sentient beings, and only one Buddha transformed beings, the merit would revert to the dharmadhātu, and its virtue and function would pervade universally. This is called the 'prostration of pervasive entry into the dharmadhātu'. > — English (machine translation) (machine translation) - [Previous: 20.66](https://indike.org/pramana/in.bauddha.taisho.2122.20.66) - [Next: 20.68](https://indike.org/pramana/in.bauddha.taisho.2122.20.68) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.2122.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.20.67) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.20.67](https://indike.org/pramana/in.bauddha.taisho.2122.20.67) · Pramāṇa