[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 47.7 # 大方廣佛華嚴經疏 47.7 大方廣佛華嚴經疏 47.7 - **Language:** Classical Chinese ### [47.7](https://indike.org/pramana/in.bauddha.taisho.1735.47.7) 今初一品，先問、後答。問中二。先牒佛所說、後「世尊」下正明諮問。今初。所以心王問者，表數不離心，數與非數皆自在故。又顯此數統收前後，辨超勝故。所以偏問十者，舉後攝初，顯無盡故。前後文中多用此故，故文云如來演說，但問本數已攝諸轉。第二「佛告」下答。中四：一讚問成益。令入佛所知數者，以是圓教所明深廣無涯，唯佛方測，不同凡小所知。如黃帝算法但有二十三數，始從一二終至正載，已說天地不容。小乘六十已至無數。此有百二十四，倍倍變之，故非餘測，故數之終寄不可說。況復偈初更積不可說，歷諸塵剎以顯無盡。所以佛自答者，正表難思故。又明此品統語因位終德，故佛說之。二「善男子」下誡聽許說。三「時心王」下敬受尊命。四「佛言」下正答所疑。於中二：先長行，明能數之數廣多；後偈頌，顯所數之德無盡。今初。問乃舉後難知，答則始終具說。初言一百洛叉為一俱胝者，是中等數。洛叉是萬，俱胝是億，故〈光明覺品〉云過一億，梵本皆云俱胝故。若依《俱舍》以洛叉為億，則俱胝當兆也。若兼取一十百千萬等下數法，則通有百三十七數，由前易故略不說之。俱胝已下並是上等數法，倍倍變故。餘如〈光明覺品〉說。其中多存梵音，但是數名，更無別理。末後云此又不可說不可說者，若類前具牒，便有四箇不可說字故。譯家云「此又」二字替一不可說不可說，為譯之巧。 > Now, for this first chapter, there is first the question and then the answer. The question has two parts: first, repeating what the Buddha said, and second, from "Bhagavat" onward, directly presenting the inquiry. As for the first: the reason Mind King poses the question is to express that numbers are not apart from the mind, and that mind has mastery over both number and non-number. It also shows that this number synthesizes the preceding and the following, establishing its transcendence. The reason he specifically asks about ten is to cite the latter to subsume the former, revealing inexhaustibility. This is frequently used throughout the text before and after; thus the text says "the Tathāgata expounds," and simply asking about the root number already subsumes all the successive powers. Second, from "The Buddha told" onward is the answer. It has four parts: 1. Praising the question and completing the benefit. Causing them to enter the numbers known to the Buddha is because, as what is explained in the Perfect Teaching is profound, vast, and boundless, only the Buddha can fathom it, unlike what is known by ordinary beings and the Hīnayāna. For example, the Yellow Emperor's methods of calculation have only twenty-three numbers, beginning from one and two and ending at zheng and zai, which are already said to be unable to be contained by heaven and earth. The Hīnayāna's sixty numbers already reach "incalculable." Here there are one hundred and twenty-four, doubling with each succession; hence they cannot be fathomed by others, and the culmination of the numbers is lodged in the ineffable. How much more so when the beginning of the verses further accumulates the ineffable, traversing all dust-mote kṣetras to reveal inexhaustibility! The reason the Buddha answers himself directly expresses inconceivability. It also clarifies that this chapter collectively speaks of the ultimate virtue of the causal stage; hence the Buddha speaks it. 2. From "Good son" onward, admonishing him to listen and consenting to explain. 3. From "At that time Mind King" onward, respectfully receiving the honored command. 4. From "The Buddha said" onward, directly answering what was doubted. Within this are two parts: first, the prose clarifies the vast multiplicity of the counting numbers; later, the verses reveal the inexhaustibility of the virtues counted. First, as for the former: the question cites the latter as difficult to know, while the answer explains completely from beginning to end. Initially stating that one hundred lakṣas make one koṭi is the medium calculation. A lakṣa is ten thousand, and a koṭi is a hundred thousand; thus the "Chapter on Awakening through Light" says "surpassing one hundred thousand," for the Sanskrit text in all cases says koṭi. If following the Abhidharmakośa, which takes a lakṣa as one hundred thousand, then a koṭi would correspond to a million. If also including the lower numbers such as one, ten, hundred, thousand, ten thousand, and so forth, there are altogether one hundred and thirty-seven numbers; because the earlier ones are easy, they are briefly omitted and not discussed. From koṭi downward are all the higher numerical methods, which multiply with each successive step. The rest is as explained in the "Chapter on Awakening through Light." Many Sanskrit terms are preserved therein, but they are merely numerical names without any other distinct principle. At the very end, it says "this again is the ineffable of the ineffable": if fully repeated according to the preceding, there would be four instances of the words "ineffable." The translators used the two words "this again" to substitute for one "ineffable of the ineffable," which was the translators' skill. > — English (machine translation) (machine translation) - [Previous: 47.6](https://indike.org/pramana/in.bauddha.taisho.1735.47.6) - [Next: 47.8](https://indike.org/pramana/in.bauddha.taisho.1735.47.8) - [Up: 47](https://indike.org/pramana/in.bauddha.taisho.1735.47) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.47.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.47.7](https://indike.org/pramana/in.bauddha.taisho.1735.47.7) · Pramāṇa