華嚴經探玄記 5.77

5.77

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.