大方廣佛華嚴經疏 11.19

11.19

第八段，劫住不同，謂剎住經停時分也，隨能感因有長短故。長行略列有十大數，更有多少不同，如標結中及頌所顯。並通諸剎不謂淨長，如大地獄其壽更長，人趣却促故。極惡極善受時即多，更約異門亦不可定也。十中唯九者，欠不可說不可說也，並如〈阿僧祇品〉。偈中十頌，然劫但時分，無別義理，故此偈文轉勢頌之。略分為三：初二總標許說，頌上標也；次有一偈，通頌上列兼顯修短之因，以願力故；餘七頌總結，偈各一義。一明修短通於染淨，結以心想。二淨劫住久，釋以因深。三列諸劫名，染淨相攝。四佛興願異，故入劫不同。五一多互融，齊攝雙現。六時法相攝，普入無邊。七結由想心，示以方便。一方便者，即了唯心也。一念與劫並由想心，心想不生，長短安在？非長非短是謂清淨，不壞於相則劫海無邊。

The eighth section, differences in kalpa duration, refers to the time periods during which lands endure and remain, having length or brevity in accord with the causes capable of evoking them. The prose briefly lists ten great numbers, and there are further differences in amount, as shown in the initial statement, conclusion, and verses. All apply universally across the lands; it is not said that the pure are long—for example, in the great hells the lifespan is even longer, whereas in the human realm it is, on the contrary, short. For extreme evil and extreme good, the time of experiencing [the result] is abundant; viewed further through different perspectives, it also cannot be fixed. That there are only nine among the ten is because it lacks "the inexpressible of the inexpressible," all as in the "Asaṃkhyeya Chapter." Among the verses are ten gāthās; however, a kalpa is merely a division of time and has no distinct doctrinal principle; therefore, the verse text alters its momentum to versify it. It is briefly divided into three parts: the first two generally set forth and promise to explain, versifying the opening statement above; next there is one verse that comprehensively versifies the list above while concurrently revealing the causes of length and brevity, [which are] through the power of vows; the remaining seven verses conclude generally, each verse having one meaning. First, it clarifies that length and brevity apply to both defiled and pure, concluding with the conceptualization of the mind. Second, that pure kalpas endure long is explained through the depth of causes. Third, it lists the names of kalpas, defiled and pure mutually subsuming one another. Fourth, because Buddhas arise with differing vows, their entry into kalpas is different. Fifth, the one and the many interpenetrate mutually, equally subsuming and dually appearing. Sixth, time and dharmas mutually subsume, universally entering the boundless. Seventh, concluding that it is due to the conceptualizing mind, it indicates the expedient. The one expedient is precisely understanding mind-only. A single thought-moment and a kalpa are both due to the conceptualizing mind; if conceptual thought does not arise, where do length and brevity reside? Neither long nor short—this is called purity; not destroying marks, the ocean of kalpas is boundless.