大方廣佛華嚴經疏 19.31

19.31

第三「佛子」下知劫成壞喻。文亦有四：初明喻廣大，舉成攝住，舉壞兼空；二「佛子」下對辨超過；三徵；四釋。釋中亦二：先反釋、後順釋。順中三：初總、次「所謂」下別、三「是名」下結能知智。別中言平等者，通相即相入，就緣就性唯心等殊，皆無障礙，故云平等。一長短者，如娑婆為短、安樂為長，遞傳相望以為長短。二三及四，文並可知。五量無量者，如勝蓮華界，劫更無有上，名為無量，已下皆有量。六有成壞則有盡，無成壞則無盡。標中但云成壞，從多分說。亦麁盡、細不盡。七念劫相望。八劫非劫，自有三義：一約未經增減，縱百千年名為非劫；若經增減成壞名劫。二如勝蓮華剎既不可校量，亦無劫數，故名非劫。三推妄歸真，劫入非劫；依真起妄，非劫入劫。斯則前七事事無礙，此乃理事無礙。九一念速知兼總包無盡，以斯無限，安可比前。三結能知智，即十通中知盡未來際劫神通也。

Third, from "Disciples of the Buddha" downward is the analogy of knowing the formation and destruction of kalpas. The text also has four [parts]: first, clarifying the vastness of the analogy, raising formation to subsume abiding, and raising destruction to include emptiness; second, from "Disciples of the Buddha" downward, distinguishing the transcendence in contrast; third, questioning; fourth, explaining. The explanation also has two: first, an inverse explanation, and second, a direct explanation. In the direct [explanation] there are three: first, general; next, from "Namely" downward, specific; third, from "This is called" downward, concluding with the wisdom capable of knowing. In the specific, to say "equality" embraces mutual identity and mutual penetration; whether approached through conditions or through nature, it is only the distinction of mind, etc., all being unobstructed, and hence called "equality." 1. Long and short: for instance, Sahā is short and Sukhāvatī is long, mutually regarded in succession to be long and short. 2, 3, and 4: the texts can all be known. 5. Finite and infinite: like the Padmavijaya realm, where kalpas have nothing superior, it is called infinite; those below all have a limit. 6. Having formation and destruction implies an end; lacking formation and destruction implies being endless. The heading merely states formation and destruction, speaking according to the majority; also, the coarse ends, while the subtle is endless. 7. Mutual relation between a thought-moment and a kalpa. 8. Kalpa and non-kalpa naturally has three meanings: first, in terms of not having undergone increase and decrease, even hundreds or thousands of years are called a non-kalpa; if it has undergone increase, decrease, formation, and destruction, it is called a kalpa. Second, as in the Padmavijaya kṣetra, since it cannot be measured, it also has no number of kalpas, and hence is called a non-kalpa. Third, tracing delusion back to the real, a kalpa enters a non-kalpa; relying on the real to give rise to delusion, a non-kalpa enters a kalpa. This means that the first seven are the non-obstruction among phenomena, while this is the non-obstruction between noumenon and phenomena. 9. Swiftly knowing in a single thought-moment and comprehensively embracing the inexhaustible: with such limitlessness, how could it be compared to the preceding? 3. Concluding with the wisdom capable of knowing: this is the supernormal power of knowing kalpas to the exhaustion of the future boundary among the ten supernormal powers.