仁王護國般若波羅蜜多經疏 3.228

3.228

解曰：於一阿僧祇劫者，所經時也。阿之云無，僧祇云數，劫者梵語也，具足應云劫波者，時分也，譯為唐言一無數時也。修習此忍者，結此位也。能起勝行者，起性種性十行位也。此阿僧祇略分別者，如新《花嚴經》第四十五〈阿僧祇品〉有一百二十數，從初百洛叉至第一百三數名阿僧祇，即無數劫也。如《瑜伽》四十八說十三住竟，下分別云「又即於此一一住中，經多俱胝百千大劫，或過是數，方乃證得一住成滿。」由此應悉。今此經中前十法師，一一各增一僧祇者，准此應悉。《瑜伽》次云「然一切住，總經於三無數大劫，方乃圓證無上菩提。謂經第一無數大劫，方乃起過勝解行住，證歡喜住。此就恒常勇猛精進，非不勇猛懃精進者。復經第二無數大劫，方乃超過極歡喜住，乃至有加行有功用無相住，證得八地，此即決定，以是菩薩得淨意樂，決定勇猛勤精進故。復經第三無數大劫，方乃超過無功用住無礙解住，證得最上成滿菩薩住，即法雲地。」當知此中略有二種無數大劫：一者日夜半月一月等，算數方便、時無量故，亦說名為無數大劫。二者大劫。彼論前云「以風災劫算數方便，超過一切算數之量，亦說名為無數大劫。」若就前說無數大劫，要由無量無數大劫，方證無上正等菩提。又以斯文屬此經者，無數阿僧祇亦不違理。若就後說無數大劫，但經於三無數大劫，便證無上正等菩提，更無大劫過此量也。

The commentary explains: "For one asaṃkhyeya kalpa" is the time traversed. "A" means non-, "saṃkhyeya" means number; "kalpa" is Sanskrit, fully rendered as kalpa, meaning a division of time, translated into Chinese as "one innumerable period." "Cultivating this kṣānti" concludes this stage. "Can arouse superior practices" means arousing the ten practices of the nature lineage. If this asaṃkhyeya is briefly distinguished: as the forty-fifth chapter, the "Asaṃkhyeya Chapter", of the new Avataṃsaka Sūtra states, there are one hundred and twenty numbers; from the initial one hundred lakṣas to the one hundred and third number is called asaṃkhyeya, which is an innumerable kalpa. As the Yogācāra[-bhūmi] in [fascicle] 48, having expounded the thirteen abidings, distinguishes below: "Furthermore, within each of these abidings, passing through many koṭis of hundreds of thousands of great kalpas, or exceeding this number, one only then realizes the fulfillment of a single abiding." From this, it should be understood. Now, in this sūtra, the preceding ten Dharma masters each add one asaṃkhyeya, which should be understood in accordance with this. The Yogācāra next states: "However, through all the abidings, one generally passes through three innumerable great kalpas, and only then fully realizes unexcelled bodhi. That is, having passed through the first innumerable great kalpa, one only then transcends the abiding of practice with resolute intention and realizes the abiding of joy. This is spoken with respect to those of constant and courageous vigor, not those who lack courageous and diligent vigor. Passing through the second innumerable great kalpa, one only then transcends the abiding of extreme joy up to the abiding of signlessness with preparation and effort, and realizes the eighth bhūmi; this is certain, because these bodhisattvas have attained pure resolute intention and are definitely endowed with courageous and diligent vigor. Passing through the third innumerable great kalpa, one only then transcends the effortless abiding and the abiding of unhindered liberation, and realizes the supreme, fulfilled bodhisattva abiding, which is the Dharmameghā bhūmi." One should know that here there are briefly two kinds of innumerable great kalpas: first, by the calculating expedients of days, nights, fortnights, single months, and so forth, because the time is immeasurable, it is also called an innumerable great kalpa. Second, the great kalpa. Earlier in that treatise it says: "Using the calculating expedient of the kalpa of the wind calamity, it surpasses the measure of all calculations, and is also called an innumerable great kalpa." If according to the former explanation of innumerable great kalpa, one must pass through immeasurable, innumerable great kalpas before realizing anuttarasamyaksaṃbodhi. Furthermore, applying this passage to this sūtra, innumerable asaṃkhyeyas also does not contradict the principle. If according to the latter explanation of innumerable great kalpa, by merely passing through three innumerable great kalpas, one realizes anuttarasamyaksaṃbodhi, and there is no great kalpa that exceeds this measure.