新華嚴經論 13.22

13.22

四釋華藏世界海形狀安立者，以無盡大願風輪，持大悲水，生無邊行華。以法性虛空，能容萬境，重疊無礙。於其水上生一大蓮華，華周虛空法界，名種種蘂香幢。明根本智起差別智，行差別行，名蘂香幢。於蓮華內，日珠王寶上有大輪圍山，經云「日珠王蓮華之上」者，只是華內有寶，名日珠王，非別有華也。眾寶所成林樹香水妙華開敷，經自有文，具陳其事。其華內地金剛所成、地具眾寶間錯嚴飾。經自具言。於其地上無數香水海，眾寶為底，如經具說。一一香水海各有四天下微塵數香水河右旋圍繞，從南向東以次繞之，如六甲等為右，其河嚴飾。經自具言。於不可說香水海中一一海內，各有一大世界種而住其中。其世界種者，同流所居，名之曰種。種者，種類也。如先德釋云：三千大千世界數至恒沙為一世界海，海世界數至恒沙為一世界性，性至恒沙為一世界種，此中世界種有不可說佛剎微塵數。一一香水海中各有其一世界種，如經且略舉世界種。於最中心香水海，名無邊妙華光明，中道智悲之妙用為作名也，即是風輪向上種種蘂香幢大蓮華之內處中香水海也。此中海內出大蓮華，名一切香摩尼王莊嚴，有世界種於中而住，名普照十方熾然寶光明。此世界種上下有二十重世界，各各相去佛剎微塵數，此娑婆世界在第十三重中。最下重中有一佛剎微塵數世界周匝圍遶，次上重中有二佛剎微塵數世界周匝圍遶，次上重中有三佛剎微塵數世界周匝圍遶，一重增一，至最上二十重，中有二十佛剎微塵數世界圍遶，如是周旋。通中心有十一箇世界種，各有二十重，上下相去遠近相似。此十一箇世界種外周圍至輪圍山，復有一百箇世界種，隨方各十，於中布列直往，隨方行列而住。近輪圍山周匝十箇世界種，各各上下四重，重數雖少，上下相去極遠。每第十三重，與此娑婆世界齊等。最上重或言相去七佛剎塵，向下第二重與下相去多言十佛剎微塵數，計四重世界還與中心十一箇二十重世界種高下齊等。此近輪圍山十箇世界種即有四重，餘九十箇世界種不言重數。且略舉世界種中心有十一箇世界種，周圍有一百箇世界種，共有一百一十一箇世界種，如天帝網分布而住。大都總數有不可說佛剎微塵數諸世界種。總於種種蘂香幢大蓮華之上諸香水海各出蓮華，諸世界種各各而住，即於其大華之上別華而居，即是第二重各別蓮華之上布列而住。最下有須彌山微塵數風輪，而持其上種種莊嚴，及持其上重重世界，猶如日月眾星以風所持處空而住。餘廣者，經自有文。若廣引文煩，恐當不見，略陳綱紀，粗而言之。

Fourth, explaining the shape and establishment of the Lotus Treasury World Ocean: The wind spheres of inexhaustible great vows sustain the waters of great compassion, producing the flowers of boundless practices. Because the empty space of dharma-nature can contain myriad realms, they overlap without obstruction. Upon those waters arises a great lotus flower whose petals fill the empty space of the dharmadhātu, named Assorted Stamens Fragrant Banner. Clarifying that fundamental wisdom gives rise to discriminating wisdom and practices discriminating deeds, it is called Stamens Fragrant Banner. Within the lotus flower, atop the sun-jewel king gem, there is a Great Cakravāḍa Mountain. When the sūtra says "atop the sun-jewel king lotus flower", it simply means that within the flower there is a gem named sun-jewel king, not that there is another flower. That forest trees of various jewels and wondrous flowers of fragrant water blossom forth—the sūtra has its own text detailing these matters. The ground within the flower is formed of diamond, and the ground is adorned with various jewels interspersed. The sūtra states this fully. Upon its ground are countless fragrant water oceans, with various jewels as their bottoms, as the sūtra fully describes. Each fragrant water ocean has fragrant water rivers as numerous as fine dust motes in four continents circumambulating it clockwise, circling in succession from south to east—taking the sequence of Liujia and so forth as clockwise; the adornments of these rivers are fully stated in the sūtra. Within each ocean among the ineffably many fragrant water oceans, a great world-seed abides. As for "world-seed," the dwelling of those of the same class is named a seed. "Seed" means kind. As ancient masters explained: counting three-thousand great-thousand worlds up to the sands of the Ganges makes one world ocean; counting world oceans up to the sands of the Ganges makes one world-nature; counting world-natures up to the sands of the Ganges makes one world-seed. Here, there are ineffably many world-seeds as numerous as the fine dust motes of Buddha lands. Within each fragrant water ocean there is one world-seed, as the sūtra briefly mentions world-seeds. The fragrant water ocean in the very center is named Boundless Wondrous Flower Light; it is named after the wondrous function of the Middle Way's wisdom and compassion. This is the central fragrant water ocean within the great lotus flower Assorted Stamens Fragrant Banner above the wind spheres. Within this ocean emerges a great lotus flower named Adornment of All Fragrant Maṇi Kings, in which a world-seed abides, named Universally Illuminating the Ten Directions with Blazing Jewel Light. This world-seed has twenty tiers of worlds vertically, each separated from the next by the dust motes of a Buddha land; this Sahā world is within the thirteenth tier. In the lowest tier, there are worlds as numerous as the fine dust motes of one Buddha land encircling it; in the next tier above, worlds as numerous as the fine dust motes of two Buddha lands encircle it; in the next tier above, worlds as numerous as the fine dust motes of three Buddha lands encircle it, increasing by one with each tier, up to the highest, twentieth tier, where worlds as numerous as the fine dust motes of twenty Buddha lands encircle it; thus they revolve. In all, including the center, there are eleven world-seeds, each having twenty tiers, with the vertical distances between them being similar. Outside these eleven world-seeds, surrounding them out to the Cakravāḍa Mountains, there are further one hundred world-seeds, ten in each direction, arranged in straight lines extending outwards, abiding in rows according to their directions. The ten world-seeds closest to and surrounding the Cakravāḍa Mountains each have four tiers vertically; though the number of tiers is few, the vertical distances between them are extremely great. Every thirteenth tier is level with this Sahā world. The highest tier is said by some to be separated by the dust of seven Buddha lands, while down to the second tier from below, it is mostly said to be separated by the dust motes of ten Buddha lands; calculated this way, the four tiers of worlds are equal in height and depth to the eleven central world-seeds of twenty tiers. These ten world-seeds near the Cakravāḍa Mountains thus have four tiers; the remaining ninety world-seeds do not have their tiers mentioned. Briefly indicating the world-seeds: in the center are eleven world-seeds, and surrounding them are one hundred world-seeds, making a total of one hundred and eleven world-seeds, distributed and abiding like Indra's net. In total sum, there are ineffably many world-seeds as numerous as the fine dust motes of Buddha lands. Above the great lotus flower Assorted Stamens Fragrant Banner, each fragrant water ocean produces a lotus flower, upon which the world-seeds respectively abide; that is, they dwell upon distinct flowers atop that great flower, which means they abide arranged upon distinct lotus flowers in a second tier. At the very bottom are wind spheres as numerous as the fine dust motes of Mount Sumeru, sustaining the various adornments above them and sustaining the layered worlds above, just as the sun, moon, and stars, sustained by wind, abide in empty space. As for the rest in detail, the sūtra has its own text. If quoting the text extensively would be cumbersome, causing fear that the essence would not be seen, I have briefly outlined the main principles and spoken of them in general terms.