法苑珠林 20.67

20.67

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'.