新譯華嚴經七處九會頌釋章 1.57

1.57

問曰：所以得知十數顯無盡者？答曰：依《華嚴經》中立十數為則以顯無盡義。初同時具足相應門者，此上十義同時相應成一緣起，無有前後始終等別，具足一切自在逆順，參而不雜成緣起際，海印定中炳然同時顯現成矣。此經第七卷〈普賢三昧品〉云「能令一切國土微塵悉能容受無邊法界」等。釋曰：此一普賢身遍十方一切世界塵內無邊佛會中，一一毛孔現法界中所有諸法，莫不皆令同時具足。此且約業用門說也。又第八卷〈華藏品〉云「華藏世界所有塵，一一塵中見法界（云云）。」釋曰：此約德相門說也。二因陀羅網境界門者，此但從喻異前耳。此上諸義，體相自在隱映互現，重重無盡。此經第七卷〈普賢三昧品〉云「佛身所現一切國土，及此國土所有微塵，一一塵中有世界海塵數佛剎，一一剎中有世界海塵數諸佛，一一佛前有世界海塵數普賢入此三昧（云云）。」釋曰：此且約業用門說也。三祕密隱顯俱成門者，此上諸義隱覆顯了俱時成就也。此經第十九卷〈夜摩宮中偈讚品〉云「十方一切處，皆謂佛在此，或見在人間，或見在天宮（云云）。」釋曰：此約德相門說也。如佛身隱顯既爾，當知言音依果所有，及一切法門、教義、行位等亦然。諸大菩薩成就如是法界體事德相者，竝准可知。四微細相容安立門者，此上諸義於一念中具足始終、同時、前後、逆順等一切法門，於一念中炳然同時齊頭顯現無不明了，猶如束箭齊頭顯現耳。此經第三十一卷〈十回向品〉云「此菩薩於一念中，現一切眾生各不可說不可說念劫心」等。又第六十八卷〈入法界品〉云「一一毛孔內，各現無數身」「一一毛孔內，示現無量剎」等（云云）。釋曰：此亦約業用門說也。五十世隔法異成門者，此上諸義遍十世中同時、別異具足顯現，以時與法不相離故。言十世者，過去、未來、現在，三世各有過未及現在，即為九世。然此九世迭相即入，故成一念，總別合成十世也。此十世具足別異，同時顯現成緣起，故得即入也。此經第五十三卷〈離世間品〉云「佛子！菩薩摩訶薩有十種說三世。何等為十？所謂：過去世說過去世；過去世說未來世；過去世說現在世；未來世說過去世；未來世說現在世；未來世說無盡；現在世說過去世；現在世說未來世；現在世說平等；現在世說三世即一念。是為十。菩薩以此普說三世。」又彼卷同品云「入可數劫即不可數劫；入不可數劫即可數劫；入一切劫即非劫；入非劫即一切劫；入一切劫即一念」等（云云）。六諸藏純雜具德門者，此上諸義或純或雜，如前人法等，若以人門取即一切皆人，故名為純。又即此人門，具含理事等一切差別法，故名為雜。此經第二卷〈妙嚴品〉說：諸異生眾及餘同生，各各唯得一解脫門。是純門也。第五卷同品中說：普賢菩薩得不思議諸解脫門。是雜門也。六十五卷〈入法界品〉云：慈行童女見三十六恒河沙佛，彼諸如來各以異門令慈行入般若波羅蜜普莊嚴門者，此純雜無礙也。七一多相容不同門者，此上諸義隨一門中，即具攝前因果理事一切法門，然此一中雖具有多，仍一非即是其多耳，餘一一門中皆悉如是重重無盡。此經第二十卷〈十行品〉云「能於一一三昧中，普入無數諸三昧」，乃至云「無量無邊諸國土，悉令共入一微塵」等（云云）。八諸法相即自在門者，此上諸義一即一切、一切即一、圓融自在，無礙成耳。所以然者？圓融法界無盡緣起，一若無時一切並無，若得一時即得一切，因果俱齊無前後別。此經第十七卷〈發心功德品〉云「此初發心菩薩即是佛故。」舊經第九卷〈梵行品〉云「初發心時便成正覺，知一切法真實之性，具足慧身，不由他悟」等（云云）。新經文異，披勘可知。九隨心回轉善成門者，此上諸義，唯是一如來藏自性清淨心轉也，但性起具德，故異三乘耳。此經第十九卷〈夜摩宮中偈讚品〉云「譬如工畫師，分布諸彩色，虛妄取異色，大種無差別。」乃至云「若人欲了知，三世一切佛，應觀法界性，一切唯心造。」又第三十七卷〈十地品〉云「佛子！此菩薩摩訶薩復作是念：『三界所有，唯是一心。如來於此分別演說十二有支，皆依一心如是立』」等（云云）。世親釋云「唯是一心者，一切三界唯心轉故。云何世諦差別？隨順觀世諦即入第一義諦。」等（云云）。十託事顯法生解門者，此上諸義，隨託別事以顯別法，謂諸理事等一切法門，如見此華葉即是見於無盡法界。此經第二十二卷〈昇兜率天宮品〉云「有百萬億初發心菩薩，纔見此座倍更增長一切智心。」又彼卷同品云「無生法忍所生一切衣」等（云云）。釋曰：一切供具皆悉從無盡法門所生，是故見一法即通達一切法門，是唯普眼境界，非餘境界。此上十門，隨一門中即攝餘門無不皆盡。

Question: How do we know that the number ten indicates inexhaustibility? Answer: It relies on the establishment of the number ten as a norm in the Avataṃsaka Sūtra to reveal the meaning of inexhaustibility. First, regarding the gate of simultaneous complete correspondence: the above ten meanings simultaneously correspond to form a single pratītyasamutpāda without distinctions of before and after, beginning and end; they are replete with all sovereignty, adverse and agreeable, interlacing without confusion to form the limit of pratītyasamutpāda, brightly and simultaneously manifesting and being accomplished within the ocean-seal absorption. Chapter 7 of this sūtra, "Samantabhadra's Samādhi," states: "It can cause the fine motes of dust of all lands each to be able to contain the boundless dharmadhātu," and so forth. Explanation: this single body of Samantabhadra pervades the boundless assemblies of Buddhas within the motes of dust of all worlds in the ten directions; each and every pore manifests all dharmas within the dharmadhātu, none failing to be simultaneously complete. This is spoken provisionally in terms of the gate of function. Furthermore, Chapter 8, "Lotus Treasury," states: "All the dust within the Lotus Treasury World—in each and every mote of dust, the dharmadhātu is seen" (and so forth). Explanation: this is spoken in terms of the gate of virtue-characteristics. Second, regarding the gate of the realm of Indra's net: this differs from the former only by taking its name from a metaphor. The above meanings, sovereign in essence and characteristic, conceal and shine upon each other, mutually appearing in layer upon layer without end. Chapter 7 of this sūtra, "Samantabhadra's Samādhi," states: "All the lands manifested by the Buddha's body, and all the fine motes of dust in these lands—in each and every mote of dust there are Buddha-kṣetras as numerous as the motes of dust of an ocean of worlds; in each and every kṣetra there are Buddhas as numerous as the motes of dust of an ocean of worlds; before each and every Buddha there are Samantabhadras as numerous as the motes of dust of an ocean of worlds entering into this absorption" (and so forth). Explanation: this is spoken provisionally in terms of the gate of function. Third, regarding the gate of secret concealment and manifestation both accomplished: the above meanings are simultaneously accomplished whether hidden or clearly manifested. Chapter 19 of this sūtra, "Verses of Praise in the Yāma Palace," states: "In all places in the ten directions, all say that the Buddha is here; or they see him in the human realm, or see him in the heavenly palaces" (and so forth). Explanation: this is spoken in terms of the gate of virtue-characteristics. Since concealment and manifestation are like this for the Buddha's body, one should know that his voice, all that belongs to his recompensed environment and primary body, and all dharma-paryāyas, doctrinal teachings, practices, stages, and so forth are also like this. That the great bodhisattvas accomplish such essence, phenomena, and virtue-characteristics of the dharmadhātu can all be understood by analogy with this. Fourth, regarding the gate of fine subtle mutual containment and co-establishment: the above meanings, in a single thought-moment, are replete with all dharma-paryāyas—beginning and end, simultaneous, before and after, adverse and agreeable—manifesting brightly and simultaneously side-by-side in a single thought-moment without anything not being distinct, just like a bundle of arrows manifested side-by-side. Chapter 31 of this sūtra, "Ten Dedications of Merit," states: "This bodhisattva, in a single thought-moment, manifests each of the ineffable-ineffable thought-moments, kalpas, and minds of all sentient beings," and so forth. Furthermore, Chapter 68, "Entry into the Dharmadhātu," states: "Within each and every pore, countless bodies are each manifested"; "within each and every pore, immeasurable lands are manifested" and so forth. Explanation: this is also spoken in terms of the gate of function. Fifth, regarding the gate of distinct accomplishment of dharmas separated across the ten times: the above meanings, pervading the ten times, are simultaneously, distinctly, and fully manifested, because time and dharmas are not separate from each other. As for the "ten times": the past, future, and present—these three times each have a past, future, and present, which makes nine times. Yet because these nine times mutually identify with and enter one another, they form a single thought-moment; universal and particular together make ten times. These ten times, complete and distinct, simultaneously manifest to form pratītyasamutpāda; therefore, they can identify with and enter one another. Chapter 53 of this sūtra, "Transcendence of the World," states: "Sons of the Buddha! Bodhisattva-mahāsattvas have ten kinds of explanations of the three times. What are the ten? They are: explaining the past time through the past time; explaining the future time through the past time; explaining the present time through the past time; explaining the past time through the future time; explaining the present time through the future time; explaining inexhaustibility through the future time; explaining the past time through the present time; explaining the future time through the present time; explaining equality through the present time; explaining the three times as a single thought-moment through the present time. These are the ten. With these, bodhisattvas universally explain the three times." Furthermore, the same chapter in that fascicle states: "Entering into countable kalpas is uncountable kalpas; entering into uncountable kalpas is countable kalpas; entering into all kalpas is non-kalpas; entering into non-kalpas is all kalpas; entering into all kalpas is a single thought-moment" and so forth. Sixth, regarding the gate of possessing virtues through pure and mixed faculties: the above meanings are either pure or mixed. As with the persons and dharmas mentioned before, if taken by the gate of persons, then all are persons, hence it is called "pure." Furthermore, this very gate of persons fully contains all distinct dharmas such as principle and phenomena, hence it is called "mixed." Chapter 2 of this sūtra, "Sublime Adornments," states: the assemblies of various different beings and the other co-born beings each obtain only one gate of liberation. This is the pure gate. Chapter 5, the same chapter, states: Samantabhadra Bodhisattva obtains inconceivable gates of liberation. This is the mixed gate. Fascicle 65, "Entry into the Dharmadhātu," states: the maiden Maitrāyaṇī saw Buddhas as numerous as the sands of thirty-six Ganges Rivers, and those Tathāgatas each caused Maitrāyaṇī to enter the gate of the universal adornment of the prajñāpāramitā through different gates; this is the unobstructedness of pure and mixed. Seventh, regarding the gate of mutual containment of one and many without confusion: the above meanings, according to any single gate, completely subsume all the previous dharma-paryāyas of cause and effect, principle and phenomena; however, although this one fully possesses the many, the one is still not identical to the many; every other single gate is likewise layer upon layer without end. Chapter 20 of this sūtra, "Ten Practices," states: "Able, within each and every samādhi, to universally enter countless samādhis," up to saying: "Causing immeasurable and boundless lands all together to enter into a single fine mote of dust" and so forth. Eighth, regarding the gate of sovereign mutual identity of all dharmas: with the above meanings, one is identical to all, all is identical to one, completely fused and sovereign, accomplished without obstruction. Why is this? In the inexhaustible pratītyasamutpāda of the completely fused dharmadhātu, when one is absent, all are entirely absent; when one is attained, all are immediately attained; cause and effect are completely aligned without distinction of before and after. Chapter 17 of this sūtra, "Merit of the Initial Aspiration," states: "This bodhisattva of the initial aspiration is himself the Buddha." Fascicle 9 of the old translation, Chapter on "Brahmacarya," states: "At the time of the initial aspiration, one immediately accomplishes correct enlightenment, knows the true nature of all dharmas, is replete with the body of wisdom, and does not depend on enlightenment through another" and so forth. The text of the new translation is different, which can be known by consulting it. Ninth, regarding the gate of adept accomplishment turning according to mind: the above meanings are solely the turning of the naturally pure mind of the one tathāgatagarbha; it is merely that nature-origination is replete with virtues, and thus it differs from the three vehicles. Chapter 19 of this sūtra, "Verses of Praise in the Yāma Palace," states: "Just as a master painter / spreads various colors, / falsely grasping distinct colors, / while the great elements are without distinction"; up to saying: "If one wishes to understand / all the Buddhas of the three times, / one should contemplate the nature of the dharmadhātu: / everything is made by mind alone." Furthermore, Chapter 37, "Ten Stages," states: "Sons of the Buddha! This bodhisattva-mahāsattva further has this thought: 'All that exists in the three realms is mind alone. The Tathāgata's analytical explanation here of the twelve links of existence is completely established based on mind alone'" and so forth. Vasubandhu explains: "'Mind alone' means that all the three realms turn solely by mind. How is there distinction in conventional truth? In accordance with contemplating conventional truth, one immediately enters the ultimate truth" and so forth. Tenth, regarding the gate of manifesting dharmas and generating understanding based on phenomena: the above meanings, based respectively on particular phenomena, manifest particular dharmas—meaning all dharma-paryāyas of principle, phenomena, and so forth; it is like seeing this flower and leaf being itself the seeing of the inexhaustible dharmadhātu. Chapter 22 of this sūtra, "Ascending the Tuṣita Heaven Palace," states: "There are a million billion bodhisattvas of the initial aspiration who, merely upon seeing this seat, doubly increase the mind of all-knowledge." Furthermore, the same chapter in that fascicle states: "All robes produced by the patience of the non-arising of dharmas" and so forth. Explanation: all requisites of offering are produced from inexhaustible dharma-paryāyas; therefore, seeing a single dharma is to penetrate all dharma-paryāyas. This is exclusively the realm of the universal eye, not the realm of others. Among the above ten gates, any single gate subsumes the remaining gates without exception.