華嚴經探玄記 5.77

5.77

第三算劫校量喻。此中亦二：初明喻所不能及、後「何以故」下釋超過之相。初中亦二：先辨喻廣大、二對顯超過。前中，初辨東方有十重倍倍可知、後類結九方亦各十也。二釋中，先徵、後釋。釋中二：初不為齊限知爾所等故，是故過前也；後「菩薩欲悉了知」下明為知無齊限事故，是故不可喻也。此中有十句：初一總知、次八別知。云何分別知耶？謂如是即入重重相攝自在無礙，如是知耳。亦可初是平遍而知，後重重即入無礙而知，顯純熟之相。此八中：一長短相即者，長是大劫、短是小劫，又娑婆界是短劫、安樂界等是長劫，相即故無礙也。二一多相即。三約佛有無，如莊嚴劫及賢劫等是有佛劫，如過星宿劫後有六萬二千劫空過無有佛，以此二劫相即故也。四約佛多少者，如星宿劫中有八萬佛出，是一劫中無量佛也。如大通智勝佛出世時，梵王讚云「或千劫等空過無有佛，今始得見大通一佛。」亦相即故云也。五異無異者，是純雜無礙，或過未名異、現在名無異，過未入現、現入過未故云也。六盡不盡者，是存滅無礙，如「天人見劫盡，此土常安穩」等。七一念即無量劫，以積念成劫無別劫體，故即念也。八有無相入者，推妄歸真，劫入無劫；依真起妄，無劫入劫。又初以事從理、後以理從事，故無礙也。結中，初總結所知、後結其本誓，是故功德等於佛果，故不可說也。

Third, the comparative simile of calculating kalpas. Herein there are also two: first, clarifying what cannot be reached by the simile; subsequent, from "Why is this?" onwards, explaining the aspect of transcendence. In the former, there are also two: first, discerning the vastness of the simile; second, demonstrating transcendence through comparison. In the former, first discerning that the eastern direction has ten tiers doubling successively, which can be known; subsequent, concluding by analogy that the nine directions each also have ten. Second, in the explanation, first questioning, and then explaining. In the explanation, there are two: first, not knowing for the sake of limited measures of such quantities, it therefore transcends the former; subsequent, from "The bodhisattva desires to fully know" onwards, clarifying that it is for the sake of knowing limitless matters, and therefore cannot be illustrated by a simile. Herein there are ten phrases: the first is general knowing; the next eight are specific knowing. How are they differentiated and known? That is to say, knowing thus the layered mutual containment of identity and penetration, sovereign and unobstructed. It may also be that the first is knowing evenly and universally, and subsequent is knowing layered identity and penetration without obstruction, revealing the mark of thorough maturity. Among these eight: 1. The mutual identity of long and short: long is a great kalpa, short is a small kalpa; furthermore, the Sahā world is a short kalpa, the Sukhāvatī world and so forth are long kalpas; being mutually identical, they are without obstruction. 2. The mutual identity of one and many. 3. In terms of the presence or absence of buddhas: such as the Alaṃkārakalpa and Bhadrakalpa being kalpas with buddhas; whereas after the Nakṣatrakalpa has passed, sixty-two thousand kalpas pass emptily without any buddha; because these two kinds of kalpas are mutually identical. 4. In terms of the number of buddhas: such as eighty thousand buddhas appearing in the Nakṣatrakalpa, which is immeasurable buddhas in one kalpa; whereas when Mahābhijñājñānābhibhū Buddha appeared in the world, the Brahmā King praised him, saying, "Or for a thousand kalpas, they pass emptily without any buddha, and only now do we see the single Mahābhijñā Buddha"; also because they are mutually identical, it is so said. 5. Difference and non-difference: this is the non-obstruction of purity and mixture; or past and future are called different, and present is called non-different; past and future enter the present, and the present enters past and future, hence it is said. 6. Exhaustion and non-exhaustion: this is the non-obstruction of remaining and extinguishing, as in "Devas and humans see the kalpa end, [while] this land is ever peaceful." 7. A single thought-instant is immeasurable kalpas: because accumulated thoughts make a kalpa and there is no separate kalpa essence, it is therefore identical to a thought. 8. The mutual penetration of existence and non-existence: tracing delusion back to the real, a kalpa enters non-kalpa; relying on the real to give rise to delusion, non-kalpa enters a kalpa. Furthermore, the former subordinates phenomena to principle, while the latter subordinates principle to phenomena, and thus they are without obstruction. In the conclusion, first concluding what is known, and then concluding their original vow; therefore, the merit is equal to the Buddha-fruit, and is thus ineffable.