English
English version: Because of clarity, they can manifest each other, illuminate each other, and be illuminated by each other. The way of interaction and response is also like this. The images in two mirrors, although each is endlessly layered, have no coming or going. The nature of Dharma is inherently so; how can it be understood by thought? Only after attaining this inconceivable Dharma nature can one know that my room's sanctuary is originally equal to the Dharmadhatu (universe and all phenomena) and the realm of emptiness. All Buddhas and Bodhisattvas of the ten directions and three times (past, present, and future) are clearly manifested in this one room, like Indra's net (a metaphor for the mutual reflection of all things in the universe), universally manifesting everything. Furthermore, know that the sanctuary assemblies of all Buddhas and Bodhisattvas of the ten directions and three times are all like this, also like Indra's net, universally manifesting everything. Therefore, although my body is here, it is definitely universally present before all Buddhas and Bodhisattvas, manifesting my image. Thus, it is not only one body bowing to one Buddha, but also one body universally bowing to all Buddhas, and all bodies mutually bowing to all Buddhas, conforming to nature and mutually pervading, conforming to nature and mutually complete. This cloud of endless bodies is inherently possessed by everyone, not requiring arrangement to be so. Since my body cloud is like this, the body cloud of Buddhas and Bodhisattvas is also like this. Since the primary reward (referring to the mind and body of sentient beings) is like this, the dependent reward (referring to the environment in which sentient beings live) is also like this. Therefore, it is the Dharmadhatu where all things are unobstructed. The above marks the root and the ultimate. ○2. Explaining the cause. This is because the inconceivable essence of the perfectly fused Dharmadhatu acts as my one thought, and also uses the entire essence to create sentient beings and Buddhas, dependent rewards and primary rewards. Since all are created with the entire essence, what Dharma is not identical to the Dharmadhatu? Therefore, it is said that one dust (referring to an extremely small particle) Dharmadhatu is not small, the ocean of Buddha-lands (referring to countless Buddha-lands) Dharmadhatu is not large, much is also the Dharmadhatu, and little is also the Dharmadhatu. 'By' means cause. 'Cause' means reason. The reason why all things are unobstructed is because of the inconceivable reason of the perfectly fused Dharmadhatu. The perfectly fused inconceivable essence is the One True Dharmadhatu. The reason why all things are unobstructed is because of the inherent nature, which is the essence and measure of the nature. 'Acting as my one thought' is using the entire Dharmadhatu as my one thought of the mind of cultivation, not a small part of the Dharmadhatu. Since this mind is the entire Dharmadhatu, it is vertically exhaustive and horizontally pervasive. --------------------------------------------------------------------------------
Chinese
。作所观之生法佛法依法正法。亦非法界少分。乃至一尘一芥。法法皆然。既皆全体而作。有何一法不即竖穷横遍。故曰一尘法界不小。刹海法界不大。法界无大小故。多亦法界。少亦法界。法界无多少故。法法既皆竖穷横遍。而无妨碍。故为事事无碍法界也。明由致竟。 ○三示行相。 是以西方十六诸境。吾心事理二观。一一无非法界全体。如帝释宫中。因陀罗网。虽彼此各是一珠。而影入众珠。虽影入众珠。而东西照用有别。境观亦然以境为事。则观为理。理能包事。是为以观吞境。以观为事。则境为理。理能包事。是为以境吞观。若观若境。或一为事。余为理。或一为理。余为事。彼此互各相吞。故如因陀罗网。 文分三节。初明圆融理。二引圆融喻。三合圆融观。是以西方十六诸境。吾心事理二观。一一无非法界全体者。正明法界圆融理也。是以者。承上文义也。十六诸境。无非法界全体者。所观之境。皆是性体性量也。事理二观。无非法界全体者。能观之心。亦是性体性量也。性体清净。故能互含。性量周遍。故能互遍。以互遍互含。故能互吞。互为能吞。互为所吞。重重无尽。即成事事无碍之理。以此而为所观。故前文互遍互具妙观云。如两镜相照。由明净故。方能互现。互为能照 现代汉语译本：所观想的生法、佛法、依法、正法，没有哪一样不是法界全体，甚至小到一粒微尘、一根草芥，一切法都是如此。既然都是全体而起作用，有什么法不是竖穷横遍的呢？所以说一尘所含的法界并不小，刹海（kṣetra-samudra，佛刹如海）所含的法界也不大，因为法界没有大小的分别。多是法界，少也是法界，因为法界没有多少的分别。一切法既然都是竖穷横遍，而又互不妨碍，所以才是事事无碍的法界。以上阐明了事事无碍法界的由来。 三、显示行相。 因此，西方十六种依报境界，以及我心中事观和理观这两种观法，没有哪一样不是法界全体的显现。就像帝释天宫中的因陀罗网（Indra's net），虽然彼此每一颗宝珠都是独立的，但每一颗珠子的影像都映入其他的珠子中。虽然影像映入众珠，但东西方向的照用却各有不同。依报境界和观法也是如此，以依报境界为事，那么观法就是理，理能够包含事，这就是用观吞没境。以观法为事，那么依报境界就是理，理能够包含事，这就是用境吞没观。无论是观还是境，或者其中一个为事，另一个为理，或者其中一个为理，另一个为事，彼此互相吞没，所以就像因陀罗网一样。 这段文字分为三节。首先阐明圆融的道理，其次引用圆融的比喻，最后结合圆融的观法。‘因此，西方十六种依报境界，以及我心中事观和理观这两种观法，没有哪一样不是法界全体的显现’，这正是阐明法界圆融的道理。‘因此’，是承接上文的意义。‘十六种依报境界，没有哪一样不是法界全体’，所观想的境界，都是性体和性量。‘事观和理观这两种观法，没有哪一样不是法界全体’，能观的心，也是性体和性量。性体清净，所以能够互相包含。性量周遍，所以能够互相遍及。因为互相遍及、互相包含，所以能够互相吞没，互为能吞，互为所吞，重重无尽，就成就了事事无碍的道理。用这个道理作为所观想的内容，所以前文互遍互具的妙观说，就像两面镜子互相照耀，因为明亮洁净的缘故，才能互相显现，互为能照。
English
English version: The observed phenomena of arising, the Buddha-dharma, the Dharma based on scriptures, and the Correct Dharma, none of them are not the entirety of the Dharmadhatu (法界, realm of Dharma), even down to a single mote of dust or a blade of grass, all dharmas are like this. Since all are acting as a whole, what dharma is not vertically exhaustive and horizontally pervasive? Therefore, it is said that the Dharmadhatu contained in a single mote of dust is not small, and the Dharmadhatu contained in the kṣetra-samudra (刹海, ocean of Buddha-lands) is not large, because the Dharmadhatu has no distinction of size. Much is the Dharmadhatu, and little is also the Dharmadhatu, because the Dharmadhatu has no distinction of quantity. Since all dharmas are vertically exhaustive and horizontally pervasive, and yet do not obstruct each other, therefore it is the Dharmadhatu of unobstructedness in all phenomena. The above clarifies the origin of the Dharmadhatu of unobstructedness in all phenomena. 3. Showing the characteristics. Therefore, the sixteen kinds of environments in the Western Pure Land, and the two kinds of contemplation in my mind, namely the contemplation of phenomena and the contemplation of principle, none of them are not the manifestation of the entirety of the Dharmadhatu. It is like the Indra's net (因陀罗网) in the palace of Indra (帝释天), although each pearl is independent, the image of each pearl is reflected in the other pearls. Although the images are reflected in the multitude of pearls, the illuminating function in the east and west directions are different. The environments and contemplations are also like this. Taking the environment as phenomena, then the contemplation is principle. Principle can encompass phenomena, this is using contemplation to swallow the environment. Taking the contemplation as phenomena, then the environment is principle. Principle can encompass phenomena, this is using the environment to swallow the contemplation. Whether it is contemplation or environment, or one of them is phenomena and the other is principle, or one of them is principle and the other is phenomena, they swallow each other mutually, therefore it is like the Indra's net. This passage is divided into three sections. First, it clarifies the principle of perfect fusion; second, it cites the metaphor of perfect fusion; and third, it combines the contemplation of perfect fusion. 'Therefore, the sixteen kinds of environments in the Western Pure Land, and the two kinds of contemplation in my mind, namely the contemplation of phenomena and the contemplation of principle, none of them are not the manifestation of the entirety of the Dharmadhatu,' this is precisely clarifying the principle of perfect fusion of the Dharmadhatu. 'Therefore,' is to continue the meaning of the previous text. 'The sixteen kinds of environments, none of them are not the entirety of the Dharmadhatu,' the observed environments are all the nature and quantity of the essence. 'The two kinds of contemplation, namely the contemplation of phenomena and the contemplation of principle, none of them are not the entirety of the Dharmadhatu,' the mind that contemplates is also the nature and quantity of the essence. The nature is pure, so it can contain each other. The quantity is pervasive, so it can pervade each other. Because they pervade each other and contain each other, they can swallow each other, mutually being the swallower and the swallowed, endlessly, thus accomplishing the principle of unobstructedness in all phenomena. Using this principle as the content of contemplation, therefore the previous wonderful contemplation of mutual pervasion and mutual possession says, it is like two mirrors shining on each other, because of the brightness and purity, they can manifest each other, mutually being the illuminator. --------------------------------------------------------------------------------
Chinese
。互为所照。法性本然。讵可思议。达此不思议法性已。方知我之道场。本与法界虚空界等。十方三世诸佛菩萨。无不炳现此道场中。犹如帝珠。普现一切也。如帝释宫下。引喻也。此法界体。湛然清净。无可比况。且以帝珠为喻也。此中喻。具四法界。珠体。喻事法界。彼此各是一珠故。珠光。喻理法界。能含影故。影入众珠。喻理事无碍法界。影影皆竖穷横遍。重重无尽。喻事事无碍法界。梵网合注云。一珠影现一切珠。一切珠中一珠影。一切珠中一切珠。一珠各住一珠位也。东西照用有别者。一珠各住一珠位也。境。观亦然者。合圆融妙观也。以境为事者。以所观之境为事法界。如珠中之影。以观为理者。以能观之智为理法界。如珠光。理能包事者。如光能含影。是为以观吞境。即下文谓。西方依正。已在我观之内也。以观为事者。以能观智为事法界。如珠影。以境为理者。以所观境为理法界。如珠光。理能包事者。如光能含影。是为以境吞观。下文云。我今身心。已在依正之中。若观若境。或一为事者。谓若能观若所观。一总为事法界。如影。余为理者。余十五境为理法界。如光。亦理能包事。如各各珠光皆含一切影。或一为理者。能观所观。一总为理法界。如光。余十五境为事法界。如影。亦理能包事。如 互为照耀，法性本来如此，哪里可以用思议来揣测？通达这不可思议的法性之后，才知道我的道场，本来就与法界、虚空界相等。十方三世一切诸佛菩萨，无不明显地显现在这个道场中，犹如帝释天的宝珠（Indra's net），普遍显现一切事物。如同帝释宫殿下的因陀罗网（Indra's net）的比喻。这法界的本体，湛然清净，没有什么可以比拟。姑且用帝珠来作比喻。这比喻中，包含了四法界。珠体，比喻事法界（Dharmadhatu of phenomena），因为彼此各是一颗珠子。珠光，比喻理法界（Dharmadhatu of principle），因为它能包含影像。影像进入众珠，比喻理事无碍法界（Dharmadhatu of non-obstruction between principle and phenomena）。影像与影像之间，在竖向上穷尽过去未来，在横向上遍及一切处，重重无尽，比喻事事无碍法界（Dharmadhatu of non-obstruction among phenomena）。《梵网经合注》说：‘一颗珠子的影像显现在一切珠子中，一切珠子中有一颗珠子的影像，一切珠子中有一切珠子的影像，一颗珠子各自安住在一颗珠子的位置上。’东西照耀，作用有区别，是因为一颗珠子各自安住在一颗珠子的位置上。境界和观想也是这样，是融合圆满的妙观。以境界为事，是以所观的境界为事法界，如同珠子中的影像。以观想为理，是以能观想的智慧为理法界，如同珠光。理能包含事，如同光能包含影像，这就是用观想吞没境界，也就是下文所说的：‘西方极乐世界的依报和正报，已经在我的观想之内了。’以观想为事，是以能观想的智慧为事法界，如同珠影。以境界为理，是以所观的境界为理法界，如同珠光。理能包含事，如同光能包含影像，这就是用境界吞没观想，下文说：‘我现在身心，已经在依报和正报之中。’如果观想和境界，其中一个为事，就是说能观想和所观想，总合起来为事法界，如同影像。其余的为理，其余的十五种境界为理法界，如同珠光。也是理能包含事，如同每颗珠子的光芒都包含一切影像。或者其中一个为理，能观想和所观想，总合起来为理法界，如同光。其余的十五种境界为事法界，如同影像。也是理能包含事，如同