華嚴經內章門等雜孔目章 1.14

1.14

今此世界海上下淺深，略有三種：一從三千大千世界已去，乃至一切眾生形類等界，以為一類；二如瞿夷所居成化之處十世界等，一世界性、二世界海、三世界輪、四世界圓滿、五世界分別、六世界旋、七世界轉、八世界蓮華、九世界須彌、十世界相，此十世界當萬子輪王已去所居，為第二類；三蓮華藏世界海等已去，盡佛境界，為第三類。如是等類世界海，有十種事，去來今佛之所演說：一謂說世界海、二起具因緣世界海、三住世界海、四形世界海、五體世界海、六莊嚴世界海、七清淨世界海、八如來出世世界海、九劫世界海、十壞方便世界海。此十因緣通成上三，但為引機淺深不同，遂有三別。依此經文，三千界等顯其融義，蓮華藏界等明因陀羅微細等義，中間界等略而不明，準之可解。上件法門攝下諸教，頓屬其上分本教義，漸從其末義，通一乘三乘小乘。何以故？為被圓教所目，及三乘終教寂照照寂一相真如，并初教門染淨即空，愚法小乘苦諦之教所詮實法有為無為等宗並不同，義理各別也。仍此一乘圓教，局見聞為始。

Now, regarding the superior and inferior, shallowness and depth of these oceans of worlds, there are briefly three kinds: first, from the trichiliocosm onward, up to the realms of all types of forms of sentient beings, as one category; second, such as the ten worlds and so forth that are the dwelling places where Gopā resides and effects transformation—1. the nature of worlds, 2. the ocean of worlds, 3. the wheel of worlds, 4. the fullness of worlds, 5. the distinctions of worlds, 6. the rotation of worlds, 7. the turning of worlds, 8. the lotus of worlds, 9. the Sumeru of worlds, 10. the marks of worlds; these ten worlds correspond to the dwelling places of cakravartins with ten thousand sons and beyond, as the second category; third, from the ocean of worlds of the Lotus Treasury onward, exhausting the realm of the Buddhas, as the third category. Such categories of oceans of worlds have ten kinds of matters, which are expounded by the Buddhas of the past, future, and present: first, explaining the ocean of worlds; second, the causes and conditions for the arising and completion of the ocean of worlds; third, the abiding of the ocean of worlds; fourth, the shape of the ocean of worlds; fifth, the substance of the ocean of worlds; sixth, the adornment of the ocean of worlds; seventh, the purity of the ocean of worlds; eighth, the Tathāgata's appearance in the ocean of worlds; ninth, the kalpa of the ocean of worlds; tenth, the expedient means of destruction of the ocean of worlds. These ten causes and conditions universally constitute the three [categories] above; it is merely to guide capacities of different depths that there are consequently three distinctions. According to this sūtra text, the trichiliocosm and so forth reveal its harmonious interpenetration; the Lotus Treasury realm and so forth clarify meanings such as the subtleties of Indra; the intermediate worlds and so forth are brief and not elaborated, but can be understood by analogy. The dharma-gates mentioned above subsume the teachings below: the sudden belongs to the meaning of its upper division, the fundamental teaching; the gradual follows from its secondary meaning, pervading the Ekayāna, Triyāna, and Hīnayāna. Why is this? Because what is designated by that perfect teaching, the one-mark true suchness of quiescence-illumination and illumination-quiescence in the final teaching of the Triyāna, the immediate emptiness of defilement and purity in the initial teaching, and the doctrines of conditioned and unconditioned real phenomena explained by the teaching on the truth of suffering in the Dharma-deluded Hīnayāna, are all not the same; their principles and tenets are distinct. Furthermore, this Ekayāna perfect teaching is restricted to seeing and hearing as its beginning.