華嚴經探玄記 15.41

15.41

第二答中三：先歎問誡聽、二心王敬順、三舉法正答。正答中二：先長行正顯能數之法、二偈頌辨所數之德。前中總有百二十轉，答前十問，初一百二轉答初僧祇問、後十八轉答後九問。前中，百千百千者，謂百千箇百千，故云百千百千。皆以所數等於能數，不同智論皆以十億為量。名一俱梨者，新名俱胝，翻名億。此恐不可以百千是十萬、十萬為一億，此即億箇億方名俱胝，亦俱梨箇俱梨方名一不變，餘皆准此。其中或此土名、或存梵音，皆是數名可知。於後十八中，初十七是因數，後一不可說轉轉為果數，以極即越數之表，同於果海越絕故也。第二頌中有一百二十二頌半，分二：初七頌定能數之法、二「於彼一一」下總顯所數之德。前中，積數有十重：一初句以第十不可說不可說為本、二次一句復積入一切不可說中，此二句為總。三未知幾不可說名為一切耶、次二句顯不可說劫故名一切也。四次一頌辨以彼多劫所說入一塵內。五前直言不可說佛剎末為塵，未知幾復不可說剎，故次一頌半辨一念中即不可說剎，如是念念復盡不可說劫。六次一頌明多剎塵內各有多劫所說不可說。七次半頌明多剎塵內各攝多眾生。八次半頌以彼眾生歎普賢德廣。九次一頌以此廣德之普賢，復有不可說箇同在一毛端，同時各說如上不可說之言。十有半頌類顯十方無邊世界，亦同此說。此十重積集中，初六是所用數法廣，後三校量顯能說人廣，以如是等人說如是等。「數數於如」下所數諸佛菩薩殊勝之德。文意如此，思之可見。第二所數德中有二：初明果德無礙、因位善容；二從「不可稱說諸如來」下明果德深廣因能趣入。前中亦二：先辨果法無礙、後「菩薩於一毛端」下明因位善容。前中亦二：先依果自在、後「一一毛道出名身」下明正報自在。於此中有四：初總明三業自在、二「攝取」下別明語業自在、三「無礙心」下別顯身意業二自在、四「淨方便」下明以法應機德。就第二因位善容中有十：初明因陀羅網土，是起行處也；二從「意根」下明三業勤勇行；三從「一切眾生」下明應器攝生行；四從「應現色像」下明遊方供佛行；五從「成就施心」下明廣修十度行；六從「彼淨法輪」下明攝法遊剎行；七「深入眾生」下明調伏眾生行；八從「彼於一一毛端」下明三業深淨行；九從「彼諸菩薩」下明願智自在行；十從「不可稱說一切劫」下一頌結德無盡也。第二明果德深廣因能趣入中二，亦先果、後因。就初果中三：先總歎佛果德、二從「若於一小」下別顯依報果、三從「於彼一一剎中」下別明正報果。第二從「菩薩究竟」下明因順入中二：先自分行、二從「或於一時」下明勝進行。阿僧祇品竟。

Second, in the answers there are three parts: first, praising the question and admonishing to listen; second, the King of Mind's respectful compliance; third, setting forth the dharmas to give the direct answer. In the direct answer there are two: first, the prose directly revealing the dharmas that can count; second, the verses distinguishing the virtues that are counted. In the former, there are altogether one hundred and twenty turnings answering the ten previous questions: the first one hundred and two turnings answer the initial question on asaṃkhyeya; the latter eighteen turnings answer the latter nine questions. In the former, 'a hundred thousand hundred thousands' means a hundred thousand times a hundred thousand, hence it is said 'a hundred thousand hundred thousands'. All equate the counted to the counter, unlike the Dà zhìdù lùn which always takes ten koṭis as the measure. Being called 'one guli' [means]: the new translation names it koṭi, translated as yì. This probably cannot take a hundred thousand as ten wàn and ten wàn as one yì; this means an yì of yìs is only then called a koṭi, and likewise a guli of gulis is only then called one 'unchanging'; the rest should all be modeled on this. Among them, some are names of this land and some preserve the Sanskrit pronunciation; all can be known as names of numbers. In the latter eighteen, the first seventeen are causal numbers, and the final one, 'ineffable turning of turnings', is the fruition number, because reaching the ultimate transcends the exterior of numbers, being identical to the fruition ocean which surpasses and cuts off [all reckoning]. In the second part, the verses consist of one hundred and twenty-two and a half verses, divided into two: first, seven verses determining the dharmas that can count; second, from 'within each of them' onward, generally revealing the virtues that are counted. In the former, the accumulation of numbers has ten levels: 1. The initial line takes the tenth 'ineffable ineffable' as the basis. 2. The next single line further accumulates them into 'all ineffables'; these two lines constitute the general summary. 3. It is not yet known how many ineffables are called 'all'; the next two lines reveal that it means 'ineffable kalpas', hence called 'all'. 4. The next single verse explains taking what is preached in those many kalpas and entering it into a single dust mote. 5. Earlier it merely spoke of pulverizing ineffable buddha lands into dust motes, but it was not yet known how many more ineffable lands there were; hence the next verse and a half explains that in a single thought-moment there are ineffable lands, and in this way thought-moment after thought-moment further exhausts ineffable kalpas. 6. The next single verse clarifies that within each dust mote of many lands, there are ineffable things preached throughout many kalpas. 7. The next half verse clarifies that within each dust mote of many lands, many sentient beings are each gathered. 8. The next half verse uses those sentient beings to praise the vastness of Samantabhadra's virtues. 9. The next single verse takes this Samantabhadra of vast virtues, of whom there are further ineffable numbers together on a single hair-tip, each preaching at the same time words of the aforesaid ineffables. 10. There is a half verse that analogously reveals that the boundless worlds of the ten directions also share this same preaching. In these ten levels of accumulation, the first six are the vastness of the numerical methods employed; the latter three are calibrations revealing the vastness of the persons able to preach, with such persons preaching such [dharmas]. From 'repeatedly toward the tathāgata' onward are the superlative virtues of the various buddhas and bodhisattvas counted. The textual intent is like this, which can be seen upon reflection. In the second part, the virtues counted have two sections: first, clarifying that the fruition virtues are unobstructed and the causal ranks skillfully accommodate them; second, from 'the ineffable tathāgatas' onward, clarifying that the fruition virtues are profound and vast, and the cause can advance into them. In the former there are also two: first, distinguishing that the fruition dharmas are unobstructed; second, from 'the bodhisattva on a single hair-tip' onward, clarifying that the causal ranks skillfully accommodate them. In the former there are also two: first, relying on the freedom of the environment; second, from 'from each pore issue name-bodies' onward, clarifying the freedom of the direct retribution. Herein there are four: first, generally clarifying the freedom of the three karmas; second, from 'gathering' onward, separately clarifying the freedom of verbal karma; third, from 'unobstructed mind' onward, separately revealing the two freedoms of physical and mental karma; fourth, from 'pure upāya' onward, clarifying the virtue of responding to capacities with Dharma. In the second part, the causal rank skillfully accommodating, there are ten: 1. Clarifying Indra's net lands, which are the places where practice is generated. 2. From 'sense-faculty of mind' onward, clarifying the diligent practice of the three karmas. 3. From 'all sentient beings' onward, clarifying the practice of responding to vessels and gathering sentient beings. 4. From 'manifesting physical images' onward, clarifying the practice of roaming in the regions to make offerings to buddhas. 5. From 'accomplishing the mind of giving' onward, clarifying the practice of broadly cultivating the ten pāramitās. 6. From 'that pure dharmacakra' onward, clarifying the practice of gathering dharmas and roaming through lands. 7. From 'deeply entering sentient beings' onward, clarifying the practice of subduing sentient beings. 8. From 'they on each hair-tip' onward, clarifying the deeply pure practice of the three karmas. 9. From 'those bodhisattvas' onward, clarifying the practice of the freedom of vows and wisdom. 10. From 'ineffable all kalpas' onward, one verse concluding that the virtues are inexhaustible. In the second part, clarifying that fruition virtues are profound and vast and the cause can advance into them, there are two, also first the fruition and second the cause. In the first part, the fruition, there are three: first, generally praising the Buddha's fruition virtues; second, from 'if in a small' onward, separately revealing the environmental fruition; third, from 'within each of those lands' onward, separately clarifying the direct retribution fruition. In the second part, from 'the bodhisattva completely' onward, clarifying the causal smooth entry, there are two: first, the practice of one's own share; second, from 'or at one time' onward, clarifying superlative advancing practice. The Chapter on Asaṃkhyeya is finished.