大方廣佛華嚴經疏 1.20

1.20

今初依時。夫心冥至道則混一古今，法界無生、本亡時分。下經偈云「諸佛得菩提，實不計於日。」況無涯之說，念劫圓融哉。今以無時之時，略顯十重時別：初唯一念、二盡七日、三遍三際、四攝同類劫、五收異類劫、六以念攝劫、七劫念重收、八異類界時、九彼此相入、十以本收末。謂以非劫為劫故，於前十時恒演此經。又此十種隨一圓收，依此說時則無終始，亦隨見聞說初成等，如前法爾中辯。若依此時則逈異餘教，而餘教時不出於此。或說三七六七等，隨見聞故，廣如旨歸。

Now, first, relying on time. When the mind merges with the ultimate Way, past and present are unified; the dharmadhātu is unarisen, and originally temporal divisions are obliterated. A verse in the sūtra below says: 'When the Buddhas attain bodhi, in truth they do not count days.' How much more so for the boundless exposition, where thoughts and kalpas perfectly interpenetrate! Now, through the time of no-time, ten tiers of temporal distinctions are briefly revealed: first, only a single thought; second, exhausting seven days; third, pervading the three periods; fourth, subsuming kalpas of the same kind; fifth, including kalpas of different kinds; sixth, subsuming kalpas with a thought; seventh, kalpas and thoughts repeatedly subsuming each other; eighth, the times of worlds of different kinds; ninth, mutual entry between this and that; tenth, subsuming the branch with the root. That is to say, because non-kalpas are taken as kalpas, this sūtra is constantly expounded in the previous ten times. Moreover, any single one of these ten kinds completely subsumes all; speaking of time according to this, there is neither end nor beginning. It is also spoken of as initial realization and so forth in accordance with what is seen and heard, as analyzed previously under 'nature-as-such.' If according to this time, it is vastly different from other teachings, yet the times of other teachings do not go beyond this. Or it is said to be three weeks, six weeks, and so forth, in accordance with what is seen and heard, as detailed in the Guiding Principles.