新華嚴經論 7.7

7.7

第五實教菩薩見佛攝化境界者，初地菩薩即見多百佛，即是無盡之百，不是一百之百。二地菩薩即見多千佛等，即是無盡之千故。三地菩薩即云多千萬等。以實而論，諸地菩薩皆悉齊見，如帝網等。三賢菩薩亦然。非但十佛剎微塵數蓮華藏為其報境，法界虛空總皆平等。為十住初心初見道時，即已無大小見故，即總見佛化境皆如法界，不分大小，約行布之中寄位階降。如此經，初地見多百佛境界者，即明滿義故，非如三乘單百之百。此多百者，即齊無盡之數故。如三乘教，化佛即攝一四天下，報佛即云攝化千百億四天下為一釋迦報境，如《梵網經》所說。如《華嚴經》所說毘盧遮那攝化境界，且約立一大蓮華藏世界海，廣大無際與虛空法界等。但為化眾生故，約陳形狀，令眾生心廣大，發開狹劣心故。於此大蓮華中，總言有十不可說佛剎微塵數世界種。為教文有限，且立其百二十一箇世界種，中心有十一箇世界種，上下各且二十重蓮華藏世界，最下重中有一佛世界微塵數廣大世界圍繞。次上第二重，二佛世界微塵數。次上第三重，三佛世界微塵數。此十一箇世界種皆悉如是，從下向上轉轉倍增。最上重中，具足二十佛世界微塵數廣大剎，一一剎各有十佛剎微塵數諸小剎圍遶。其十一箇二十重世界外，有一百箇一重世界種，圍繞十一箇二十重世界。此一百箇世界種外，近金剛山復有十箇四重世界種，其中國剎重重之內，如上所說。於金剛山內圍繞如上諸世界種等，如天帝網分布而住。如來所化，周遍其間淨穢純雜諸世界海等。如三乘中所說世界種者，數三千大千之剎至一恒河沙為一世界性，數性世界至恒河沙為一世界海數海世界至恒河沙為一世界種。如此經世界並數一佛剎微塵、二佛剎微塵、三佛剎微塵，如是倍增至最上重中二十佛剎微塵數世界，如是上下通數總二百一十佛剎微塵數廣大剎始成一世界種，非為恒沙以限其數。三乘之中多取恒河沙數為量。如此經中，常取一佛剎塵、十佛剎塵，為表無盡為其數。如是增廣，令小狹劣眾生知佛攝化境界，發菩提心。其佛攝化境界，一一塵中境界與法界虛空界等，不言獨化三千大千世界。於中表法，至後釋〈華藏世界品〉廣明。

Fifth, as for the ultimate teaching bodhisattvas' perception of the sphere of the Buddha's transforming embrace: a bodhisattva on the first ground sees multiple hundreds of Buddhas—which means an inexhaustible hundred, not a hundred of a single hundred. A bodhisattva on the second ground sees multiple thousands of Buddhas and so forth, precisely because it is an inexhaustible thousand. A bodhisattva on the third ground is said to see multiple tens of millions, and so on. To discuss it in terms of the ultimate, bodhisattvas of all grounds see equally and completely, like Indra's net and so forth. Bodhisattvas of the three stages of worthies are also like this. It is not merely that the Lotus Treasury [world system] of dust motes of ten Buddha-lands is their retributive sphere; the entire dharmadhātu and space are completely equal. Because upon first seeing the Way at the initial mind of the ten abodes, they are already free from views of large and small, they completely see the Buddha's transforming sphere as identical to the dharmadhātu, without distinguishing large and small, provisionally assigning hierarchical gradations of stages within progressive practice. In this sūtra, when it is said that the first ground sees the sphere of multiple hundreds of Buddhas, it illustrates the meaning of perfection, unlike the single hundred of a hundred in the three vehicles. This 'multiple hundreds' is equal to an inexhaustible number. In the three vehicle teachings, a transformation Buddha embraces one world system of four continents, and a saṃbhogakāya Buddha is said to embrace and transform a hundred billion four-continent worlds as the retributive sphere of a single Śākyamuni, as expounded in the Brahmajāla Sūtra. As for the sphere embraced and transformed by Vairocana expounded in the Avataṃsaka Sūtra, it provisionally establishes a great Lotus Treasury world-ocean, vast and boundless, equal to space and the dharmadhātu. Yet, solely for the sake of transforming sentient beings, forms and appearances are provisionally delineated, in order to make sentient beings' minds vast and to expand their narrow and inferior minds. Within this great lotus, it is generally said that there are world-seeds numbering the dust motes of ten ineffable Buddha-lands. Because the scriptural text is limited, it provisionally establishes one hundred and twenty-one world-seeds: in the center there are eleven world-seeds, each having provisionally twenty tiers of Lotus Treasury worlds from bottom to top. In the lowest tier, it is surrounded by vast worlds numbering the dust motes of one Buddha-world; in the next, second tier above, the dust motes of two Buddha-worlds; in the next, third tier above, the dust motes of three Buddha-worlds. These eleven world-seeds are all like this, progressively multiplying from bottom to top. In the topmost tier, it is fully endowed with vast lands numbering the dust motes of twenty Buddha-worlds, each land surrounded by minor lands numbering the dust motes of ten Buddha-lands. Outside these eleven twenty-tiered worlds, there are one hundred single-tiered world-seeds surrounding the eleven twenty-tiered worlds. Outside these one hundred world-seeds, near the Diamond Mountains, there are further ten four-tiered world-seeds, within whose central lands tier upon tier are as described above. Surrounding the aforementioned world-seeds within the Diamond Mountains, they dwell distributed like the divine net of Indra. That which the Tathāgata transforms pervades entirely among these pure, defiled, unmixed, and mixed world-oceans and so forth. As for the world-seeds described in the three vehicles, one counts three-thousand-great-thousand lands up to the sands of one Gaṅgā River to make one world-nature; one counts world-natures up to the sands of the Gaṅgā River to make one world-ocean; one counts ocean-worlds up to the sands of the Gaṅgā River to make one world-seed. In this sūtra, worlds are uniformly counted by dust motes of one Buddha-land, dust motes of two Buddha-lands, and dust motes of three Buddha-lands, thus multiplying up to worlds numbering the dust motes of twenty Buddha-lands in the topmost tier; thus, counting through from bottom to top, only when there is a total of vast lands numbering the dust motes of two hundred and ten Buddha-lands does it constitute a single world-seed, not limiting its number by the sands of the Gaṅgā. Within the three vehicles, they mostly take the number of the sands of the Gaṅgā River as the measure. In this sūtra, it constantly takes the dust of one Buddha-land and the dust of ten Buddha-lands as its numbers to express inexhaustibility. Expanding in this way causes minor, narrow, and inferior sentient beings to know the sphere of the Buddha's transforming embrace and generate the bodhicitta. The sphere of that Buddha's transforming embrace—the sphere within each single dust mote is equal to the dharmadhātu and the realm of space; it is not said that he solely transforms a three-thousand-great-thousand world. The expression of the Dharma within this will be extensively clarified below in the explanation of the 'Chapter on the Flower-Store World.'