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則於同中。顯現群異。一一異相。各各見同。名善現行。
「則於同中」：這個理是同，那麼什麼叫異呢？等到事相上，就異了。那麼在這個理上，它都是一樣的；等到事上呢？就不一樣，就有群異了。「一一異相」：在這個事相上，「各各見同」：又各各契合這個理，有：
（一）事理無礙；
（二）理事無礙；
（三）事事無礙；
（四）理事俱無礙。
這種種的，有同中現異，異中現同。在這個境界上，這個叫什麼呢？「名善現行」：叫善現行，所以善於變化。有這個異和同。同也不礙異。異也不礙同。那麼同中現異。異中現同。就是事上又有理。理上又包藏著事。
如是乃至十方虛空。滿足微塵。一一塵中。現十方界。現塵現界。
不相留礙。名無著行。
「如是」：像前邊所說這樣子，「乃至十方虛空」：不單說同中現異，異中現同；也能少中現多，多中現少；小中現大，大中現小，所以乃至十方虛空，這是現大。「滿足微塵」：十方的虛空這是很大了，在這虛空裡頭有微塵，滿足微塵，所有這微塵，每一粒微塵裡，也能現這個世界；在每一個世界裡邊，又能把它縮為微塵。可是微塵現出來一個世界，這個世界並不小；在這個世界現微塵，這個微塵也不覺得大。這就是小中現大無礙，不能留礙；大中現小也不能留礙。
「一一塵中」：所有每一個塵中，「現十方界」：在每一粒微塵裡頭，可以現出來十方界。那麼這個微塵是小的，十方界是很大的，可是這十方世界也不覺得小；在這一粒微塵裡現出十方世界，這個微塵也不覺得大。這種的境界，「現塵現界」：現出來這個塵，現出世界，「不相留礙」：都互相通融，互相沒有隔礙。這個名字就叫什麼呢？「名無著行」：就叫無著行，無所著住了。微塵也就是世界，世界也就是微塵；小也就是大，大也就是小。這個境界就叫無著行。
→待續
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From iast issue: The Conduct to Freedom from Deluded Confusion.
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Then within what is identical, myriad differences appear.
In all the differences, an identity can be seen.
This is called the Conduct of Wholesome Manifestation.
Then within what is identical, myriad differences appear. What is identical is the principle. What are different are the specifics. At the noumenal level there is identity; at the phenomenal level there are differences. In all the differences, an identity can be seen. That is, the phenomena all tally with principle. There are:
1. the unobstructedness of principles in specifics;
2. the unobstructedness of specifics in principles;
3. the unobstructedness of specifics with specifics;
4. the unobstructedness of both principles and specifics.
Therefore, in identity appear differences; within differences identity is found. This is called the Conduct of Wholesome Manifestation. Identity and differences do not obstruct one another, and each appears within the other. At the phenomenal level there are noumena, and at the noumenal level the phenomena are also included.
This continues until it includes all the dust motes
that fill up empty space throughout the ten directions.
In each and every dust mote, the worlds of the ten directions appear.
And yet the appearance of dust motes and the appearance of
worlds do not interfere with one another.
This is called the Conduct of Non-Attachment.
This continues until it includes all the dust motes that fill up empty space throughout the ten directions. Not only can differences appear within identity and identity within differences, but the many can appear within the few and the few can appear within the many. The great can appear within the small and the small can appear within the great. "Empty space throughout the ten directions" is the manifestation of the great. Each of the dust motes that fills empty space manifests a world within it. On the other hand, every world can be shrunk until it becomes a mote of dust. But when a dust mote manifests a world inside it, that world isn't small at all. And when a world appears in a dust mote, that dust mote doesn't appear to be large, either. Nor is it the case that the dust mote has to expand to contain the world. This is the great appearing in the small and the small manifesting the great without any hindrance.
In each and every dust mote, the worlds of the ten directions appear. The worlds of the ten directions are tremendously large, while a fine mote of dust is minute; yet even though the worlds of the ten directions appear in a mote of dust, the worlds don't seem small and the mote of dust doesn't seem large. And yet the appearance of dust motes and the appearance of worlds do not interfere with one another. They include one another without any obstruction. This is called the Conduct of Non-Attachment. Worlds are motes of dust; motes of dust are worlds. Little is big; big is little. To experience this is the Conduct of Non-Attachment.
→To be continued
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