大方廣佛華嚴經疏 19.28

19.28

第三「雖然」下約喻校量分。於中二：初結前生後，謂約自力則甚深，承力則可說。二「佛子」下正顯校量中，有十一大喻：一利樂眾生喻、二速疾步剎喻、三知劫成壞喻、四善知勝解喻、五善知諸根喻、六善知欲樂喻、七善知方便喻、八善知他心喻、九善知業相喻、十善知煩惱喻、十一供佛及生喻。然此十一喻，後後過於前前，故皆捨置前前更舉後後，巧顯深勝。又此諸喻合有通別，通但通合發心德廣，謂如初喻中便合云「為悉知一切世界成壞」等，此不同於喻也。別謂所合同喻，但喻有分限，法無限耳。如初喻合云「不但為以一切樂具供養十方」等。初一具通具別，下十略無通合。此諸喻文皆應有四：一舉喻、二徵問、三領答、四校量。初後具四，中九略無中二。又諸喻內一一皆有十重，皆應舉喻問答校量，文無者略。今初，喻十重中，初一廣說、後九略明。初中有四、一舉廣事、二徵問、三答顯廣、四辨超過。今初，有三：先與現世益，文有三：廣為供具、田、時；次「然後」下與後世樂；後「南西」下類餘九方。二徵問、三答廣，並可知。四超過中，云歌羅者，此云豎析人身上毛，為百分中之一分也。或曰：十六分中之一分義，譯為校量分。優波尼沙陀者，此云近少，謂少許相近比類之分也。百千後即云億分者，中等數也。後九略說中，文四同前。今初，併舉九事樂具皆同。一切所經劫數漸漸增多，其所教法轉轉增勝，據初世界亦合漸增，以此十前文標一故，餘無者略。若十方共十，則界不增。

Third, from "Although" downward is the section on comparison by means of analogies. In this there are two parts: first, he connects with the preceding and generates the subsequent, meaning that in terms of one's own power it is extremely profound, but relying on [the Buddha's] power it can be spoken. Second, from "Disciples of the Buddha" downward, directly revealing the comparison, there are eleven great analogies: 1. the analogy of benefiting and gladdening sentient beings; 2. the analogy of swiftly pacing across kṣetras; 3. the analogy of knowing the formation and destruction of kalpas; 4. the analogy of well knowing superior inclinations; 5. the analogy of well knowing the faculties; 6. the analogy of well knowing desires and pleasures; 7. the analogy of well knowing skillful means; 8. the analogy of well knowing others' minds; 9. the analogy of well knowing the marks of karma; 10. the analogy of well knowing afflictions; 11. the analogy of making offerings to buddhas and sentient beings. However, among these eleven analogies, each subsequent one exceeds the preceding, and therefore each preceding one is set aside to raise the subsequent, skillfully revealing their profound superiority. Moreover, these analogies have both general and specific correspondences: the general only generally corresponds to the vastness of the virtues of arousing the mind, meaning that as in the first analogy it immediately corresponds by saying, "in order to completely know the formation and destruction of all worlds," etc., which is not identical to the analogy. The specific refers to what corresponds directly to the analogy, except that the analogy has limitations while the Dharma is limitless, as in the first analogy where the correspondence says, "not merely in order to make offerings to the ten directions with all requisites for pleasure," etc. The first one possesses both general and specific, while the ten below omit the general correspondence. All of these analogical passages should have four [parts]: 1. setting forth the analogy; 2. questioning; 3. accepting the answer; 4. the comparison. The first and last possess all four, while the nine in the middle omit the middle two. Furthermore, within every single analogy there are ten layers, each of which should have the setting forth of the analogy, question and answer, and comparison; where the text lacks them, it is an omission. Now in the first, among the ten layers of the analogy, the first one is extensively explained, and the latter nine are briefly clarified. In the first there are four: 1. setting forth the vast matter; 2. questioning; 3. answering to reveal the vastness; 4. distinguishing the transcendence. Now in the first, there are three: first, giving benefit in the present life, the text having three [points]: the vastness of the offerings, the field, and the time; next, from "Thereafter" downward, giving happiness in future lives; last, from "South, west" downward, drawing parallels with the other nine directions. 2. The questioning and 3. the answering regarding vastness can both be known. In 4, the transcendence, kalā means splitting a hair on a person's body vertically into one part out of a hundred; or it is said to mean one part out of sixteen, translated as a "comparative fraction." Upaniṣad means "approaching the minute," referring to a minute fraction of close comparative proximity. After hundred thousand, it immediately says a "fraction of a koṭi" (hundred million), which is a medium-grade number. In the brief explanation of the latter nine, the four textual divisions are the same as before. Now in the first, bringing together the nine items, the requisites for pleasure are all identical. The kalpas traversed by all gradually increase, and the teachings instructed by them become progressively more superior. Based on the first world, they should also gradually increase; because this text indicates "one" before the ten, the absence in the rest is an omission. If the ten directions share ten in common, then the realms do not increase.