華嚴經探玄記 15.39

15.39

三宗趣者，有二：一能數之數、二所數之德。前中亦二，先定所知、後顯能知。前中阿僧祇，此云無數，即數之極故。諸聖教中通有四說：一准《俱舍論》，數至六十重名一阿僧祇（撿錄）。此約小乘。二依《智論》第九，數過十重已後名阿僧祇。論云「一一名二，二二名四，三三名九，十十名百，十百名千，十千名萬，千萬名億，千億名那由他，千萬那由他名頻婆，千萬頻婆名迦他，過迦他名阿僧祇。如是數三阿僧祇。」解云：此既云過迦他，亦即通過後諸數，故名阿僧祇。此約始教說。三依《智論》第六，引此品文，還有百數至阿僧祇等。此約終教說。四依此品，百數僧祇始是初數，如是次第以所數等能數，至第十名不可說轉，不可說轉轉等方為數極。是故前教數極乃是此中初數，故知此門極廣。約圓教辨也。二顯能知者，亦有五重：一人中數法最下。二諸天數法過於人。天中亦不同，如自在天王一念數知大千雨渧等。三小乘中，舍利弗善知數法，過於人天。四諸菩薩中，數知亦差別。如下釋天童子算沙數法，非二乘能知。亦如文殊、普賢知剎塵數等，非下位所知。五佛自所知，最極自在，一切餘位總不能知。《智論》第九云「佛在祇洹外林中樹下坐。有一婆羅門來問佛：此林有幾葉？佛答若干數。彼心生疑，誰證知者？則私却少葉還問佛：此樹林定有幾葉？佛答今少若干葉，如所劫語之。婆羅門知己心大敬信，求佛出家，得阿羅漢果。以是故知佛能知恒河沙數。」解云：此約佛知恒沙之數。今此品文，唯佛所知無極之數，故佛自說。又云：佛智境界甚深之義故也。二所數之德亦二，謂普賢因德及佛果德。竝各通因陀羅網等，具如下頌中辨。

Third, the doctrinal purport has two [parts]: first, the numbers that can count; second, the virtues that are counted. The former also has two: first, determining what is known; second, clarifying the knower. In the former, asaṃkhyeya is translated here as 'innumerable' (wushù), which is the culmination of numbering. Throughout the noble teachings, there are generally four explanations: First, according to the Abhidharmakośa-śāstra, counting up to sixty levels is called one asaṃkhyeya (to be checked and recorded). This is according to the Hīnayāna. Second, according to fascicle nine of the Dà zhìdù lùn, counting past ten levels is called an asaṃkhyeya. The treatise says: 'One-one is called two, two-two is called four, three-three is called nine, ten-ten is called a hundred, ten-hundred is called a thousand, ten-thousand is called a myriad, a thousand-myriad is called a koṭi, a thousand-koṭi is called a nayuta, ten-thousand-nayuta is called a bimba, ten-thousand-bimba is called a kaṅkara, and surpassing a kaṅkara is called an asaṃkhyeya. In this way one counts three asaṃkhyeyas.' The explanation says: Since this says 'surpassing a kaṅkara', it also covers all subsequent numbers, hence it is called asaṃkhyeya. This is explained according to the Initial Teaching. Third, according to fascicle six of the Dà zhìdù lùn, citing the text of this chapter, there are also a hundred numbers up to asaṃkhyeya, etc. This is explained according to the Final Teaching. Fourth, according to this chapter, a hundred numbers of asaṃkhyeya is only the initial number; proceeding in this order by equating the counted to the counter, arriving at the tenth, it is called the ineffable turning, and only the ineffable turning of turnings, etc., is the culmination of numbering. Therefore, the culmination of numbering in the previous teachings is only the initial number herein; thus we know that this approach is extremely vast. This is distinguished according to the Round Teaching. Second, regarding clarifying the knower, there are also five levels: 1. The methods of counting among humans are the lowest. 2. The methods of counting of the devas surpass those of humans. Among devas there are also differences, as when the king of the Paranirmitavaśavartin devas in a single thought-moment counts and knows the raindrops of a great trichiliocosm, etc. 3. Within the Hīnayāna, Śāriputra is adept at knowing the methods of counting, surpassing humans and devas. 4. Among bodhisattvas, knowledge of counting also has distinctions. As explained below, the heavenly youth's method of calculating grains of sand cannot be known by the two vehicles. It is also like Mañjuśrī and Samantabhadra knowing the number of dust motes in lands, etc., which cannot be known by those in lower ranks. 5. What the Buddha himself knows is the most supremely unimpeded, and all other ranks completely fail to know it. Fascicle nine of the Dà zhìdù lùn says: 'The Buddha sat beneath a tree in a grove outside the Jetavana. A brāhmaṇa came and asked the Buddha: "How many leaves are in this grove?" The Buddha answered with a certain number. The man gave rise to doubt in his mind: "Who can verify and know this?" Thereupon he secretly removed a few leaves, returned, and asked the Buddha: "Exactly how many leaves are in this grove?" The Buddha answered: "It now lacks a certain number of leaves," speaking just as was taken away. The brāhmaṇa knew [the truth], gave rise to great reverent faith in his heart, requested the Buddha to let him leave the household life, and attained the fruit of arhatship. By this we know that the Buddha is able to know numbers equal to the sands of the Gaṅgā.' The explanation says: this refers to the Buddha knowing numbers equal to the sands of the Gaṅgā. The text of this present chapter concerns the limitless numbers known only to the Buddha; hence the Buddha himself preaches it. It is also because the realm of the Buddha's wisdom is of extremely profound meaning. Second, the virtues counted are also two, namely Samantabhadra's causal virtues and the Buddha's fruition virtues. Both alike pervade Indra's net, etc., as fully distinguished in the verses below.