華嚴一乘教義分齊章 2.38

2.38

三、約行明位，即唯有二，謂自分、勝進。此門通前諸位解行，及以得法分齊處說，如普莊嚴童子等也。其身在於世界性等上處住，當是白淨寶網轉輪王位，得普見肉眼見十佛剎微塵數世界海等。若三乘肉眼即不如此，故《智論》云「肉眼唯見三千世界內事。若見三千世界外者，何用天眼為？」故知不同也。又彼能於一念中化不可說不可說眾生，一時皆至離垢三昧前，餘念念中皆亦如是，其福分感一定光頗璃鏡，照十佛剎微塵數世界等。當知此是前三生中，解行位內之行相也，以約因門示故。若約信滿得位已去，所起行用皆遍法界，如經「能以一手覆大千界」等，「手出供具與虛空法界」等，「一時供養無盡諸佛，作大佛事，饒益眾生不可說也」，廣如信位經文說。又云「不離一世界，不起一坐處，而能現一切無量身所行」等，「又於一念中，十方世界一時成佛轉法輪」等，乃至廣說。是故當知，與彼三乘分齊全別，何以故？以三乘行位是約信解，阿含門中作如是說也。

Third, explaining the stages in terms of practice: there are only two, namely the stage of one's own lot and the stage of superior advancement. This approach extends across the understanding and practice of the preceding stages and is spoken of in terms of the scope of realization of dharmas, as with the youth Samantavyūha and others. His body abides on the topmost locus of the world-nature and so forth, which corresponds to the stage of a cakravartin king of the pure jeweled net; he attains the physical eye of universal vision that sees world-oceans numbering as the atoms of ten buddha-kṣetras, and so forth. If it were the physical eye of the Three Vehicles, it would not be like this; hence the *Mahāprajñāpāramitopadeśa* says: 'The physical eye sees only things within a trichiliocosm. If it saw outside the trichiliocosm, what need would there be for the divine eye?' Thus we know they are not the same. Furthermore, within a single thought-moment he can transform inexpressibly inexpressible sentient beings, all arriving simultaneously before the stainless samādhi, and in all remaining thought-moments it is also like this; his share of merit induces a certain lustration glass mirror that illuminates worlds numbering as the atoms of ten buddha-kṣetras, and so forth. One should know that this is the characteristic of practice within the stage of understanding and practice among the preceding three lives, because it is demonstrated in terms of the causal approach. If it is in terms of the attainment of the stage upon the completion of faith onward, the functions of practice that arise all pervade the Dharma-realm; as the sūtra says: 'capable of covering a great chiliocosm with a single hand,' and 'from the hand producing articles of offering equal to space and the Dharma-realm,' and 'simultaneously making offerings to inexhaustible buddhas, performing great buddha-work, and benefiting inexpressible sentient beings,' as is explained at length in the sūtra passages on the stages of faith. It also says: 'Not departing from a single world and not rising from a single seat, yet able to manifest all the practices of immeasurable bodies,' and 'Furthermore, within a single thought-moment, simultaneously attaining buddhahood and turning the wheel of the Dharma in the worlds of the ten directions,' up to extensive explanations. Therefore, one should know that its scope is completely distinct from that of the Three Vehicles. Why? Because the stages of practice in the Three Vehicles are spoken of in terms of faith and understanding, formulated in this way within the approach of the āgamas.