新華嚴經論 13.23

13.23

五配華藏世界海安立屬因者，夫果不自生，從因而得。經云「廣大願雲周法界，於一切劫化群生，普賢智地行悉成，所有莊嚴從此出。」如經總舉不可說佛剎微塵數世界種者，明普賢行攝化之境遍法界故。即是座內眾、眉間眾所行覺行報得之，總是都舉果行圓周之境。於彼但言佛世界微塵數眾，對不可說佛剎微塵數，於彼是略舉數、此是廣數。如說普賢之行且但言萬行，此是略言，意在無盡等法界行也。即此二重舉果中，普賢滿行即如座內眾、眉間眾，即此華藏莊嚴世界海不可說佛剎微塵數世界種，如天帝網，分布在種種蘂香幢大蓮華之中是。其彼果行所攝生報滿果所得之境，今在經中不舉大數，但舉中心十一箇世界種，上下二十重，重別相去一佛剎微塵數，最下重世界各有一佛剎微塵數世界周匝圍遶，而住其中。次上第三重中，即言三佛剎塵數世界周匝圍遶，以次向上一重加一，直至最上重世界中，有二十佛剎微塵數世界周匝圍遶。此中心十一箇世界種，總皆如是，此明十一地行門進修攝化境界報得，中心十一箇即十一地報得。上下二十重漸漸增廣者，明十一地行門中一地有兩重因果，為地進修中皆一正果、一向果。其二十重所有佛號，皆是勝進中因果佛也。所有世界，是隨位中所化之境界也，即明十一地進修攝化增降佛果故。各隨位配之可見。除此十一箇世界外，周圍別舉出一百箇世界種者，即明此十一地攝化十波羅蜜行，遍輪圍山法界內故。且隨方次第各有其十，都言一百，明遍不可說佛剎微塵數境界滿故。近金剛輪圍山周圍有十箇世界種，上下有四重者，明十一地中四攝法遍故。餘九十箇世界種不云重數者，明但是十波羅蜜十中具百所攝化境故。此是一配因果竟。自餘十箇四重世界配四攝法，更作一配。總舉中心十一箇世界種，并周圍直至金剛輪圍山一百箇世界種，總共有一百一十箇世界種，配十住、十行、十迴向、十地、十一地。五位法各有佛因果，都有一百。本五位中本自有十重因果為本，五位中各有兩重因果即是十，此為本，五位佛因果與五位中作進修故。即如此初會五位佛因果是，都有一百一十。更有一箇世界種，為明佛位，是一遍一切中作一故。若無此一位，諸位不成故。又明緣生之法皆須有一故。緣生之法始成，如一三五七九與十作緣，但置二四六八，十具滿數故。是圓數不可加減，是佛法世間法皆相似故。如一日三日五日七日，皆一三五七九為法者，成緣生無盡、一多相徹故。明其一者，非同時無前後中間故。為一不自一，與萬法作一故；為萬法不自多，與一作多故。為成緣起法，合如是一多自在無作，任法相成故。如俗法一為陽、二為陰，陽動陰隨不可自用。陰若自用，即天地兩乖，雲不興、雨不施。皆主伴陰陽動靜相順、互為主伴，方成緣生。兩剛即缺、兩柔即離，為不成濟故。是如來出世，意在利生，真不隨俗故，行無所設也、德無所濟也，即佛自佛、眾生自眾生。若為利眾生施設法則，即佛為陽德、所設教為陰，是故此經名為圓教。佛處坎之一，而設教即十，以坎為師封故。普賢菩薩為明設教利生因果緣起，法須自在、不滯緣生，故舉一百一十一世界種，配其五位因果，有一百一十之門為攝生報得。有一箇世界種，明其佛位與五位及一切諸行作一故。還如眉間之眾，勝音菩薩獨坐蓮華臺，諸菩薩眾坐其華鬚，明主伴萬行一多相即故。定慧觀之可見。十下作一，是其士字，明仁士之法。法合十一，令以十一箇世界安立十一地法門。四重世界，明十波羅蜜四攝法之方便。大意舉前座內眾及眉間眾，明其所行之行。此華藏世界，明彼行中報得依果。於中雜類世界，即明所攝之眾生同住一處而境各異者，約法界理智真俗不殊。

Fifth, matching the establishment of the oceanic world-system of the Lotus Treasury to causes: Fruits do not arise by themselves; they are obtained from causes. The sūtra says: 'Clouds of vast vows pervade the dharmadhātu, / Transforming flocks of beings across all kalpas. / The practices of Samantabhadra's stage of wisdom are all accomplished; / All adornments emerge from this.' When the sūtra refers in general to world-systems as numerous as the dust motes of ineffable Buddha-lands, it clarifies that the realm embraced and transformed by Samantabhadra's practices pervades the dharmadhātu. That is, it is the retribution obtained through the awakened practice performed by the assembly within the seat and the assembly between the eyebrows; it is an overarching presentation of the realm where the fruit and practice are completely fulfilled. In that earlier context it spoke only of an assembly as numerous as the dust motes of Buddha-worlds, whereas here, in contrast to the dust motes of ineffable Buddha-lands, the former was a concise statement of the number, while this is an extensive number. Just as when speaking of Samantabhadra's practices one may provisionally speak only of the myriad practices, this is an abbreviated phrasing; the intention lies in practices that are inexhaustible and equal to the dharmadhātu. Thus, in these two presentations of the fruit, Samantabhadra's fully accomplished practices are exemplified by the assembly within the seat and the assembly between the eyebrows, which are precisely these world-systems as numerous as the dust motes of ineffable Buddha-lands in this oceanic world-system of the Lotus Treasury's adornments, distributed like the net of the Lord of Devas within the great lotus flower called Banner of Fragrant Stamens. As for the realm obtained as the full retribution and fruit embracing sentient beings through those fruit-practices, now in the sūtra it does not cite the great number, but only cites the eleven central world-systems, twenty tiers high from bottom to top, each tier separated from the next by the dust motes of one Buddha-land. In the lowest tier of worlds, each is surrounded by worlds as numerous as the dust motes of one Buddha-land and abides within them. In the third tier directly above, it then says they are surrounded by worlds as numerous as the dust motes of three Buddha-lands; ascending sequentially, each tier increases by one, until reaching the topmost tier of worlds, where they are surrounded by worlds as numerous as the dust motes of twenty Buddha-lands. These eleven central world-systems are all like this. This clarifies the retribution obtained in the realms of progressive cultivation, embracement, and transformation across the practice-gates of the eleven grounds; the eleven central ones are precisely the retributions obtained through the eleven grounds. That the twenty tiers from bottom to top gradually increase and expand clarifies that within the practice-gate of the eleven grounds, each ground has two tiers of cause and effect, because in progressive cultivation across the grounds, each has one primary fruit and one prospective fruit. All the Buddha-names in these twenty tiers are Buddhas of cause and effect in superior progress. All the worlds are the realms transformed in accordance with those stages, thus clarifying that through progressive cultivation, embracement, and transformation across the eleven grounds, the Buddha-fruits increase and decrease accordingly. When matching each according to its stage, this can be seen. Besides these eleven worlds, the separate presentation of one hundred world-systems surrounding them clarifies that the practices of the ten pāramitās embracing and transforming [sentient beings] across these eleven grounds pervade the interior of the dharmadhātu of the Cakravāḍa mountains. Provisionally following the sequential directions, each has ten, totalling one hundred, which clarifies the fulfillment of the realm pervading dust motes of ineffable Buddha-lands. Near the encircling Diamond Cakravāḍa mountains, there are ten world-systems, four tiers high from bottom to top, which clarifies that the four means of embracing pervade the eleven grounds. That the remaining ninety world-systems are not spoken of as having a number of tiers clarifies only that they are the realms of embracement and transformation possessed by the hundred within the ten of the ten pāramitās. This completes one matching of cause and effect. Taking the other ten four-tiered worlds and matching them to the four means of embracing forms yet another matching. Taking together the eleven central world-systems and the one hundred world-systems extending all the way around to the Diamond Cakravāḍa mountains, there are altogether one hundred and ten world-systems, matching the ten abodes, ten practices, ten dedications of merit, ten grounds, and eleventh ground. In the dharmas of the five stages, each has a Buddha of cause and effect, totalling one hundred. Originally within the five stages there are natively ten tiers of cause and effect as their basis; within the five stages each has two tiers of cause and effect, which is ten, and taking this as the basis, the Buddhas of cause and effect of the five stages carry out progressive cultivation within the five stages. This is just like the Buddhas of cause and effect of the five stages in this first assembly, totalling one hundred and ten. There is further one world-system that clarifies the Buddha-stage, functioning as the One that pervades all things. If this one stage were lacking, the various stages would not be established. Moreover, this clarifies that all dharmas arisen from conditions must possess the One. Dharmas arisen from conditions are only then established, just as one, three, five, seven, and nine serve as conditions for ten; simply by setting down two, four, six, and eight, the full count of ten is complete. This is a complete number that cannot be increased or decreased; in this, the Buddha-Dharma and worldly dharmas are alike. Just as with the first day, third day, fifth day, and seventh day, they all take one, three, five, seven, and nine as their dharma, accomplishing the inexhaustible nature of conditioned arising and the mutual interpenetration of the one and the many. To clarify that this One does not exist at the same time, without before, after, or middle: because the One is not by itself the One, it serves as the One for the myriad dharmas; because the myriad dharmas are not by themselves many, they serve as the many for the One. To accomplish the dharma of pratītyasamutpāda, it must be that this one and many are unhindered and non-active, naturally bringing each other to completion. Just as in mundane conventions one is yang and two is yin, yang moves and yin follows; they cannot act independently. If yin were to act independently, heaven and earth would clash, clouds would not arise, and rain would not fall. Only when ruler and companion, yin and yang, movement and stillness accord with each other, mutually serving as ruler and companion, is conditioned arising accomplished. When two are rigid, they break; when two are yielding, they part, failing to bring things to completion. When the Tathāgata appears in the world, his intention lies in benefiting sentient beings; since the true does not follow the mundane, practices would have nothing to establish and virtue would have nothing to deliver—that is, the Buddha would remain solely the Buddha, and sentient beings would remain solely sentient beings. If he sets forth dharmic rules to benefit sentient beings, the Buddha is the yang virtue and the established teaching is the yin; therefore, this sūtra is called the perfect teaching. The Buddha dwells in the One of the Kan trigram, and setting forth the teaching is the Ten, for Kan is the hexagram of the Master. Because Bodhisattva Samantabhadra, in order to clarify that when establishing the teaching to benefit sentient beings the cause, effect, and pratītyasamutpāda of the Dharma must be unhindered and not stagnant in conditioned arising, he therefore cites one hundred and eleven world-systems. Matching them with the cause and effect of the five stages, there are one hundred and ten gates as the retribution obtained from embracing sentient beings. There is one world-system to clarify that the Buddha-stage serves as the One for the five stages and all practices. This is just like the assembly between the eyebrows: Bodhisattva Jayasvara sat alone upon the lotus dais, while the assembly of bodhisattvas sat upon the filaments of its flower, clarifying that ruler and companion, the myriad practices, and the one and many are mutually identical. One can see this by observing with concentration and wisdom. Below the ten, placing the one forms the character shi (士), clarifying the dharma of the benevolent master. The Dharma fittingly unites eleven, so eleven worlds are used to establish the Dharma-gates of the eleven grounds. The four-tiered worlds clarify the skillful means of the four means of embracing in the ten pāramitās. The general idea is that citing the previous assembly within the seat and the assembly between the eyebrows clarifies the practices they performed. This Lotus Treasury world clarifies the dependent fruition obtained as retribution within those practices. The heterogeneous worlds within it clarify that the sentient beings embraced dwell together in one place yet their realms differ individually, which, in terms of the dharmadhātu, shows that principle and wisdom, the true and the conventional, are not distinct.