The Mind and the World It Perceives
Measureless lands entered within a single thought give way to a claim about the mind itself — that it abides in the world just as the world abides in it — before the verse gathers a chain of similes for how the world should be seen, and closes on the tathāgata's dharma-body, present in the world yet clinging to none of it, like a reflection appearing in perfectly clear water.
Neither the Mind Nor the World Moves
Countless kalpas contract to an instant, and the mind and the world are said to dwell within each other without either one truly arising — a claim the verse then unpacks through the tathāgata's own body, present in the world without attachment.
無量諸國土，一念悉超越，經於無量劫，不動於本處。
不可說諸劫，即是須臾頃，莫見修與短，究竟剎那法。
心住於世間，世間住於心，於此不妄起，二非二分別。
眾生世界劫，諸佛及佛法，一切如幻化，法界悉平等。
普於十方剎，示現無量身，知身從緣起，究竟無所著。
依於無二智，出現人師子，不著無二法，知無二非二。
Measureless lands are entirely transcended within a single thought; passing through measureless kalpas, one has not moved from one's own original place.
Unspeakable kalpas are themselves but the space of a single instant; do not look for long or short — the ultimate dharma is the momentary itself.
The mind abides in the world, and the world abides in the mind; toward this, giving rise to no false discrimination of duality or non-duality.
Sentient beings, worlds, and kalpas, every buddha and every buddha-dharma — all of it is like a phantom transformation, the dharma-realm entirely equal throughout.
Universally, throughout the lands of the ten directions, measureless bodies are displayed; knowing that the body arises from conditions, one is ultimately attached to nothing.
Relying on non-dual wisdom, the lion among people appears in the world; not clinging even to the non-dual dharma, they know non-duality to itself be non-dual.
了知諸世間，如焰如光影，如響亦如夢，如幻如變化。
如是隨順入，諸佛所行處，成就普賢智，普照深法界。
眾生剎染著，一切皆捨離，而興大悲心，普淨諸世間。
菩薩常正念，論師子妙法，清淨如虛空，而興大方便。
見世常迷倒，發心咸救度，所行皆清淨，普遍諸法界。
諸佛及菩薩，佛法世間法，若見其真實，一切無差別。
如來法身藏，普入世間中，雖在於世間，於世無所著。
譬如清淨水，影像無來去；法身遍世間，當知亦如是。
如是離染著，身世皆清淨，湛然如虛空，一切無有生。
Fully understanding that every world is like a mirage, like a gleam of light or a shadow, like an echo and also like a dream, like an illusion and like a transformation —
entering thus in accordance with this understanding, into the very domain where every buddha carries out their practice, one accomplishes the wisdom of Samantabhadra, universally illuminating the profound dharma-realm.
Attachment to sentient beings and to lands is entirely abandoned, and yet a heart of great compassion is raised up, universally purifying every world.
The bodhisattva, constantly holding right mindfulness of the wondrous dharma of the lion among orators, pure as empty space, yet raises up great skillful means.
Seeing that the world is forever inverted in delusion, they give rise to the resolve to save and deliver all, their every act entirely pure, pervading every dharma-realm.
Every buddha and bodhisattva, the buddha-dharma and the dharma of the world — if one sees their true reality, there is no difference at all between them.
The treasury of the tathāgata's dharma-body universally enters into the very midst of the world; though present within the world, it clings to nothing of the world.
It is like perfectly clear water, in which a reflection neither comes nor goes; the dharma-body pervades the world — know that it is likewise just the same.
Being thus free of every defiling attachment, both the body and the world are entirely pure, tranquil and clear like empty space, all of it without any arising.
知身無有盡，無生亦無滅，非常非無常，示現諸世間。
除滅諸邪見，開示於正見，法性無來去，不著我我所。
譬如工幻師，示現種種事，其來無所從，去亦無所至。
幻性非有量，亦復非無量，於彼大眾中，示現量無量。
以此寂定心，修習諸善根，出生一切佛，非量非無量。
有量及無量，皆悉是妄想，了達一切趣，不著量無量。
Knowing that the body is without any end, neither arising nor ceasing, neither permanent nor impermanent, it is displayed throughout every world.
Extinguishing every false view, disclosing right view instead — the nature of dharma neither comes nor goes, and clings to no self nor to what belongs to a self.
It is like a skilled illusionist, displaying every manner of thing; its coming is from nowhere, and its going arrives nowhere either.
The nature of the illusion is neither of a fixed measure nor without measure, and yet within that great assembly, it displays both the measured and the measureless.
Through this tranquil, settled mind, cultivating every wholesome root, one gives rise to every buddha, who is neither of a measure nor without measure.
Both the measured and the measureless are, all of them, merely false conception; fully comprehending every destiny, one clings to neither the measured nor the measureless.
心住於世間，世間住於心 — the mind abides in the world, and the world abides in the mind. Stated as a flat symmetry rather than the more familiar claim that mind alone constructs the world, this line refuses to grant either term priority over the other — a structure the verse then repeats at the level of the tathāgata's own dharma-body, present within the world yet unattached to it, like a reflection appearing in water that itself neither departs nor arrives.
Part 633 Complete
This continues chapter thirty-six, 普賢行品, in fascicle forty-nine. Part 634 continues the verse recitation with the profound dharma of every buddha, and a bodhisattva who brings the unsettled to rest without ever entering final nirvāṇa.