華嚴經探玄記 11.15

11.15

第六願中，初所求行中有三：初明世界形類故、二明世界分齊相遍故、三世界數多十方無量故。初中二：先舉所知、後「隨入」下求能知。前中有四：初約廣狹分別，小千為狹、中千為中、大千為廣。二義類分別，初類多無數量、二義難分別、三體不可壞、四相不可動、五事不可說。三麁細分別，論云「隨何等世界意識身者，意識是心、身色，色心麁故世界亦麁，其細亦爾。」又如《法華》中「天人見劫盡」者是麁也，「我此土常安隱」者細也。四依住分別。正住者，是仰世界。倒住者，是覆世界，如蜂窠等。言平坦者，無塠阜等故。言方者，四方故，如斗形。言圓者，團圓故，如珠形。下明能知，隨如是世界，以智入中而明了知。二真實義相者，如帝釋妙勝殿上有寶珠為網，天珠明淨，一珠中現一切珠，一切珠亦爾，互無障礙。世界亦然，於一處中有多世界，多世界塵中復有多界，如是重重無障無礙。如幻業作故者，轉喻顯之。如世幻士作幻業用，令於水處見火、火處見水，小處見大，皆無障礙。此亦如是，世界實爾，故名真實。此是如理智中如量境界故，云唯智能知也。三無量相者，如前二相遍於十方名無量差別，盡十方際故名入也。下明能知。皆現前知者，不取比知故，願求此智。

In the sixth vow, within the practices sought at first, there are three [aspects]: first, clarifying the forms and kinds of worlds; second, clarifying that the boundaries of the worlds mutually pervade; third, that the number of worlds is manifold and immeasurable throughout the ten directions. In the first, there are two: first, setting forth what is known; later, from "penetrating in accord" onward, seeking that which is able to know. In the former, there are four: First, distinguishing according to breadth and narrowness: a small-thousand [world-system] is narrow, a medium-thousand is intermediate, and a great-thousand is broad. Second, distinguishing according to categories of meaning: first, the categories are manifold and without measure; second, their meanings are difficult to distinguish; third, their essence is indestructible; fourth, their characteristics are immovable; fifth, their phenomena are ineffable. Third, distinguishing between coarse and subtle: the treatise says, "In accordance with whatever world, the consciousness-body—consciousness is the mind, body is matter; because matter and mind are coarse, the world is also coarse; its subtlety is likewise so." Furthermore, as in the *Saddharmapuṇḍarīka Sūtra*, "gods and humans see the kalpa end" is coarse, whereas "this land of mine is ever secure" is subtle. Fourth, distinguishing according to their basis of abiding: "Uprightly abiding" refers to worlds facing upward; "inverted abiding" refers to overturned worlds, like a honeycomb and the like. "Flat and level" means lacking mounds and hills. "Square" means having four sides, like the shape of a bushel; "round" means circular, like the shape of a pearl. Below, it clarifies that which is able to know: in accord with such worlds, entering into them with wisdom and clearly knowing them. Second, real and true characteristics: just as on the marvelous palace of Śakra there is a net of precious pearls, and the celestial pearls are bright and clean, in each pearl appearing all pearls, and likewise for all pearls, without mutual obstruction; worlds are also like this: in one place there are many worlds, and within the dust motes of many worlds there are again many worlds, thus layer upon layer without hindrance or obstruction. "Because they are made by illusory deeds" clarifies this by an alternative metaphor: just as a worldly illusionist performs illusory deeds and functions, causing fire to be seen in the place of water, water in the place of fire, and the great to be seen in the place of the small, all without obstruction; this is also like that, for worlds are truly so, and hence it is called "real and true." This is the domain of the quantitative within knowledge that accords with principle; thus it says, "Only wisdom can know it." Third, immeasurable characteristics: as the previous two characteristics pervade the ten directions, they are called immeasurable distinctions; because they exhaust the limits of the ten directions, it is called "penetrating." Below, it clarifies that which is able to know: "knowing them all directly present" seeks this wisdom because it does not adopt inferential knowledge.