華嚴經內章門等雜孔目章 4.73

4.73

依主伴二經相顯者，依《瓔珞本業經》，初會說十世界海，第二會說十國土海，第三會說十住，第四會說十行，第五會說十迴向，第六會說十地，第七會說善財入法界，第八會說《瓔珞本業經》，第九會說等覺位，第十會說妙覺位，成六明門及七見六著等，別說十無盡戒以成位也。若依《梵網經》，釋迦佛在第四禪魔醯首羅天王宮，與無量大梵天王及不可說不可說菩薩眾，說〈蓮華藏世界盧舍那佛心地法品〉時，釋迦身放慧光，照蓮華臺藏世界，其中一切世界眾生相視歡喜，皆生疑念。是時釋迦擎此世界大眾，還至蓮華臺藏世界百萬億紫金剛光明宮中，見盧舍那佛坐百萬蓮華光明座上。釋迦及大眾，敬禮盧舍那足下，請問成佛因緣。時廬舍那佛即大歡喜，為於大眾說成佛因緣，及明依正兩報及成化佛釋迦身等，廣在經文。時盧舍那佛廣答所化千佛及所化千百億釋迦佛，說四位法：一十發趣心、二十增長、三十金剛、四十地，以成勝果，廣在經文。成次第者，盧舍那佛引三世佛說，百劫修行成心地法，號盧舍那，成蓮華臺藏世界海赫赫天光。師子座上依諸別光，成千葉上佛持心地法門，復轉為千百億釋迦。次第說上心地法門，并勸修行。其佛復各舉身，放不思議光，皆化無量佛，一時以青黃赤白等華供養盧舍那竟，各從蓮華藏世界而沒。沒已入體性虛空華光三昧，還本世界閻浮提地菩薩樹下，還從體性華光三昧出，出已方坐金剛千光王座及妙光堂，說十世界海。復從座起，至帝釋宮說十住法，復至焰天說十行法。復從座起，至四天中說十迴向。復從座起，至化樂天說十禪定。復從座起，至他化天說其十地。復至初禪說十金剛，復至二禪說十忍，復至三禪說十願。復至四禪摩醯首羅天王宮，說我本原蓮華藏世界盧舍那佛心地法門品。其餘千百億釋迦，亦復如是，無二無別。爾時釋迦從初現蓮華藏世界，東方來入天宮，說《魔受化經》已，下生南閻浮提迦夷羅國，母名摩耶、父字白淨，吾名悉達。七歲出家，三十成道，號為釋迦。於寂滅道場金剛華光座，乃至摩醯首羅天王宮次第十住處所說。時佛觀諸大梵天王網羅幢，因為說無量世界猶如網孔，一一世界各各不同，別異無量，佛說教門亦復如是。吾今來此世界之中八千返，為此娑婆世界坐金剛座，乃至摩醯首羅天王宮。是中一切大眾略開心地竟，復從天王宮下，至閻浮提菩提樹下，為此地上一切眾生凡夫癡闇，說本盧舍那佛心地之中初發心中常所誦一戒光明金剛寶戒，是一切佛本原、一切菩薩本原、佛性種子，一切眾生皆有佛性。一切意識色心，是情是心皆入佛性戒中，當當有因、當當常住法身。如是十無盡波羅提木叉等，具在經文。上來所錄《瓔珞本業經》，廣說其位、行相略說、《梵網經》，行相廣說、位相略說。上釋迦於第四禪說心地法者，即是閻浮化釋迦也。又顯彼天中別有實報盧舍那身，乃至次第於閻浮提七歲出家已去。說十住處者化身，復說報身三乘、華嚴十說十住處也。次第到第四禪地，後下閻浮，重說十戒。據此文相，《瓔珞經》與《梵網經》並別不同，重頌十戒處者亦各不同。此約三乘，盧舍那當彼報身，所化千佛及化千億釋迦亦當報身，下閻浮提、七歲出家等當是化身。若依《華嚴》，即不如此，為有十佛不同故。其盧舍那等及化釋迦，並是十佛化用，應可準知。今經文云「於閻浮提八千返，上下說心地法」者，通彼應化二處總籠說。若依大經本，初會說十世界海及明世界因時分齊義，第二會說淨土海及信解行成就法，第三會說十住法及明法法，第四會說十行法及十藏法，第五會說十迴向法，第六會說十地因果德用及普賢性起等法，第七重會普光說離世間法，第八會說入法界法。若依大慈恩寺梵本增第九會，佛遊於樹下及普光堂處，說如來功德境界，上境界入品。問：何故上來所錄並皆差別不同？答：依大經本所顯義門相，即容融理事自在所有教義，一即一切、一切即一，如帝網喻無盡不同。若諸教網主伴相顯有定相者，即違大理故。主伴經差別不同，如《地經》說，六決定義是其地體，返不用十數目之。十地不同是其地相，翻用十數目之。以此驗求，知佛慈悲欲令易解，將不滿數目體，以滿數目相，是佛別意也。今準《瓔珞本業》、《梵網》二經，會數具十。《華嚴》經本但有七八不具，義竝準知。其《瓔珞本業》、《梵網》二經是二乘攝，《華嚴經》是一乘攝。何以故？十數之義含有二門：一成圓教門、二不成圓教門。今將《梵網經》等對大經本，《瓔珞》等十數即是單別，不具一切圓，故入三乘攝。不具十義數，亦有二種：一目彼三乘，令人分解；二目彼一乘，就彼下機，相對以顯一乘。今據相對顯發門故，用不滿十數教入一乘攝。餘可準知。

Regarding clarifying the characteristics according to the two sūtras of master and companion: according to the Yingluo benye jing, the first assembly expounds the ten ocean-like worlds; the second assembly expounds the ten ocean-like lands; the third assembly expounds the ten abodes; the fourth assembly expounds the ten practices; the fifth assembly expounds the ten dedications; the sixth assembly expounds the ten stages; the seventh assembly expounds Sudhana's entry into the dharmadhātu; the eighth assembly expounds the Yingluo benye jing; the ninth assembly expounds the rank of equal enlightenment; and the tenth assembly expounds the rank of wondrous enlightenment, fulfilling the six luminous gates, the seven views, the six attachments, and so forth, specifically expounding the ten inexhaustible precepts to consummate the ranks. If according to the Fanwang jing, when Śākyamuni Buddha was in the palace of Maheśvara Devarāja in the Fourth Dhyāna, together with immeasurable Great Brahmā kings and unspeakably unspeakable bodhisattva assemblies, expounding the "Chapter on the Mind-Ground Dharma of Rocana Buddha in the Lotus Treasury World," Śākyamuni's body emitted the light of wisdom, illuminating the Lotus Pedestal Treasury World, wherein the sentient beings of all worlds looked at one another with joy and all gave rise to doubts. At that time, Śākyamuni lifted up the great assembly of this world and returned to the Light Palace of Millions of Billions of Purple Diamonds in the Lotus Pedestal Treasury World, beholding Rocana Buddha seated upon a radiant pedestal of a million lotuses. Śākyamuni and the great assembly paid homage at Rocana's feet and inquired about the causes and conditions for attaining buddhahood. Then Rocana Buddha was greatly delighted, and for the great assembly expounded the causes and conditions for attaining buddhahood, and clarified both the environmental and personal retributions, as well as the attainment of the transformation body of the Buddha Śākyamuni, which is fully set forth in the scripture. Then Rocana Buddha broadly answered the thousand transformed Buddhas and the hundreds of thousands of millions of transformed Śākyamuni Buddhas, expounding the teachings of the four ranks: first, the ten minds of setting forth; second, the ten nurturings; third, the ten vajras; and fourth, the ten stages, so as to achieve the supreme fruit, which is fully set forth in the scripture. As for the establishment of the sequence: Rocana Buddha cited the Buddhas of the three periods as saying that through practicing for a hundred kalpas one achieves the mind-ground teaching, is named Rocana, and brings about the brilliant heavenly radiance of the ocean-like Lotus Pedestal Treasury World. In reliance upon the various distinct lights upon the lion seat, the Buddhas upon the thousand petals who hold the mind-ground Dharma-gate are formed, and they further turn into hundreds of thousands of millions of Śākyamunis. They sequentially expound the above mind-ground Dharma-gate and urge its practice. Each of those Buddhas again raised his body and emitted inconceivable light, all transforming into immeasurable Buddhas; having made simultaneous offerings to Rocana with blue, yellow, red, and white flowers, they each vanished from the Lotus Treasury World. Having vanished, they entered the Samādhi of the Flower-Light of Void-Essence, returned beneath the Bodhisattva Tree on the continent of Jambudvīpa in their original worlds, and again emerged from the Samādhi of the Flower-Light of Nature. Having emerged, only then did they sit upon the King Seat of a Thousand Diamond Rays and the Hall of Wondrous Radiance, expounding the ten ocean-like worlds. Rising from the seat, [the Buddha] went to Indra's palace and expounded the teaching of the ten abodes. Again he went to the Yāma Heaven and expounded the teaching of the ten practices. Rising from the seat, he went into the Fourth Heaven and expounded the ten dedications. Rising from the seat, he went to the Nirmāṇarati Heaven and expounded the ten dhyānas. Rising from the seat, he went to the Paranirmitavaśavartin Heaven and expounded the ten stages. Again he went to the First Dhyāna and expounded the ten vajras. Again he went to the Second Dhyāna and expounded the ten kṣāntis. Again he went to the Third Dhyāna and expounded the ten vows. Again he went to the palace of Maheśvara Devarāja in the Fourth Dhyāna and expounded the Chapter on the Mind-Ground Dharma-Gate of Rocana Buddha of Our Original Lotus Treasury World. The other hundreds of thousands of millions of Śākyamunis did likewise, without duality or difference. At that time Śākyamuni, from when he first manifested the Lotus Treasury World, came from the east into the heavenly palace; having expounded the Sūtra on Māra Receiving Transformation, he descended to be born in the kingdom of Kapilavastu in southern Jambudvīpa; his mother was named Māyā, his father was styled Śuddhodana, and my name was Siddhārtha. He left home at age seven, achieved the Path at thirty, and was named Śākyamuni. In the bodhimaṇḍa of extinction upon the Diamond Flower-Light Seat, sequentially up to the palace of Maheśvara Devarāja, teachings were expounded in ten dwelling places. At that time, the Buddha observed the netted banners of the Great Brahmā kings, and because of this expounded that immeasurable worlds are like the mesh-holes of a net, each world being distinct and immeasurably diverse, and that the teachings expounded by the Buddha are likewise. 'I have now come to this world eight thousand times, sitting upon the diamond seat for this Sahā world, up to the palace of Maheśvara Devarāja.' Having briefly disclosed the mind-ground to all the great assembly within these places, he descended again from the Devarāja's palace to beneath the bodhi tree in Jambudvīpa, and for all sentient beings, foolish and darkened ordinary mortals upon this earth, he expounded the one radiant diamond jewel precept constantly recited when first giving rise to the mind in the mind-ground of the original Rocana Buddha. This is the origin of all Buddhas, the origin of all bodhisattvas, and the seed of buddha-nature; all sentient beings possess buddha-nature. All conscious minds and material forms—whatever has sentience, whatever is mind—all enter into the precept of buddha-nature. Each and every one has the cause; each and every one has the eternally abiding dharmakāya. Such ten inexhaustible prātimokṣa vows and so forth are fully detailed in the scripture. In what has been recorded above, the Yingluo benye jing expounds its ranks extensively and explains the forms of practice briefly; the Fanwang jing expounds the forms of practice extensively and explains the ranks briefly. When Śākyamuni above expounds the mind-ground teaching in the Fourth Dhyāna, that is the transformed Śākyamuni of Jambudvīpa. It also reveals that in that heaven there is distinctly the true reward body of Rocana, sequentially down to leaving home at age seven in Jambudvīpa onwards. Those who speak of the ten dwelling places refer to the transformation body, and further speak of the reward body of the Triyāna, whereas the Avataṃsaka speaks of ten locations and ten dwelling places. Sequentially reaching the Fourth Dhyāna stage, he later descends to Jambudvīpa and expounds the ten precepts again. According to these textual characteristics, the Yingluo jing and the Fanwang jing are distinct and different, and the places where they reiterate the ten precepts are also each different. This is in terms of the Triyāna: Rocana corresponds to that reward body, and the thousand transformed Buddhas and hundreds of millions of transformed Śākyamunis also correspond to the reward body, while descending to Jambudvīpa, leaving home at age seven, and so forth, correspond to the transformation body. If according to the Avataṃsaka, it is not like this, because there is the difference of the ten Buddhas. Its Rocana and so forth, as well as the transformed Śākyamunis, are all the transformative functions of the ten Buddhas; this should be understood accordingly. When the present scripture text states, 'in Jambudvīpa eight thousand times, expounding the mind-ground teaching above and below,' this encompasses and broadly refers to both those responsive and transformative places together. If according to the large scriptural text, the first assembly expounds the ten ocean-like worlds and clarifies the meaning of the demarcation of the world's causal phase; the second assembly expounds the ocean-like pure lands and the teaching of the consummation of faith, understanding, and practice; the third assembly expounds the teaching of the ten abodes and clarifies the Dharma of Dharmas; the fourth assembly expounds the teaching of the ten practices and the teaching of the ten treasuries; the fifth assembly expounds the teaching of the ten dedications; the sixth assembly expounds the causes, fruits, virtues, and functions of the ten stages, as well as the teachings on Samantabhadra's manifestation of nature and so forth; the seventh assembly meets again in the Universal Radiance [Hall] to expound the teaching on transcending the world; and the eighth assembly expounds the teaching on entering the dharmadhātu. If according to the Sanskrit text of Daci'en Monastery, a ninth assembly is added, in which the Buddha roams beneath the tree and at the Universal Radiance Hall to expound the realm of the Tathāgata's virtues, in the Chapter on Entering the Realm Above. Question: Why is what has been recorded above entirely disparate and different? Answer: According to the characteristics of the doctrinal gates revealed in the large scriptural text, these are the teachings and meanings possessed by the unimpeded, mutually accommodating principle and phenomena, where the one is the all and the all is the one, just as in the metaphor of Indra's net there is inexhaustible diversity. If the mutual revelation of master and companion throughout the net of teachings had fixed characteristics, it would contradict the great principle. Therefore, the master and companion scriptures are disparate and different. For example, as stated in the Daśabhūmika Sūtra, the six definitive meanings constitute the essence of the bhūmis, but conversely they are not designated by the number ten. The diversity of the ten stages constitutes the characteristics of the bhūmis, which conversely are designated by the number ten. Examining and investigating by this, we know that the Buddha, out of compassion desiring to make it easy to understand, used an incomplete number to designate the essence and a complete number to designate the characteristics; this was the Buddha's distinct intention. Now, based on the two scriptures of the Yingluo benye and Fanwang, the number of assemblies is complete at ten. The text of the Avataṃsaka Sūtra only has seven or eight, not being complete, which should likewise be understood in its meaning. Those two scriptures, the Yingluo benye and Fanwang, are subsumed under the two vehicles, while the Avataṃsaka Sūtra is subsumed under the Ekayāna. Why is this? The meaning of the number ten contains two gates: first, the gate of fulfilling the perfect teaching; second, the gate of not fulfilling the perfect teaching. Now, taking the Fanwang jing and others in contrast to the large scriptural text, the number ten in the Yingluo and others is isolated and distinct, not possessing all-completeness; therefore it is subsumed under the Triyāna. The meaning of numbers that do not complete ten also has two kinds: first, to designate that Triyāna, causing people to understand through differentiation; second, to designate that Ekayāna, accommodating those inferior capacities, being placed in contrast to reveal the Ekayāna. Now, based on the gate of revelation through contrast, teachings that use numbers not completing ten are subsumed under the Ekayāna. The rest may be understood accordingly.