[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 3.54 # 大方廣佛華嚴經隨疏演義鈔 3.54 大方廣佛華嚴經隨疏演義鈔 3.54 - **Language:** Classical Chinese ### [3.54](https://indike.org/pramana/in.bauddha.taisho.1736.3.54) 疏「今以無時之時略顯十重時別」者，此下第二開章解釋也。就中三：初上二句標、次「初唯」下釋、後「於」下結。二釋中，「初唯一念」者，謂於一剎那頃遍無盡之處說無邊法。「二盡七日」者，謂初成道一七日中自受大法樂。大法樂者，所謂智慧寂靜樂。第二七日頓說此經。何以初成便說此經？此經勝故。若以初成表勝，初七最初何故不說？論云「思惟行、因緣行故。因者能說之智，緣者所化之機。將欲說所得妙法以逗物機，故云思惟行行。」疏「三遍三際」者，謂盡前後際各無邊劫，常恒周遍演說此經，初無暫息。上三易故，疏但列名而已。疏「四攝同類劫」下，以義稍隱，故並加字。《旨歸》但云「四攝同類、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。」今加一字，義則易見，故並不釋，唯釋第十耳。言「攝同類」者，於前無邊劫各攝同類，如長劫唯攝長劫、短劫唯攝短劫等。疏「五收異類劫」者，謂長劫攝短劫等。疏「六以念攝劫」者，於一念中即攝無邊同異類劫，念念皆爾。疏「七劫念重收」者，此上念所攝劫中，各以念成劫，一一念亦各攝諸劫。是則念念既其不盡，劫劫亦復不窮，如因陀羅網重重無盡也。疏「八異類界時」者，上之七重且約一類世界，如今娑婆一類。今辯樹形江河形等無邊異類之剎，剎既同處，而有不同時亦同時，而各別分齊，盡彼時分常說此經。疏「九彼此相入」者，即彼異類界所有時劫亦各別相收。或同異類界時互相攝入，若念若劫重重無盡，同前四五六七，於彼諸時常說此經。疏「謂以非劫為劫」者，第十難見故，以此句釋之。以非劫為本，劫即為末。言非劫者，離分限故。如華藏世界，以非劫為劫，劫即非劫。念等亦爾，以時無長短離分限故；以離時分說彼劫故；以時無別體依法上立，法既融通時亦隨爾故。〈離世間品〉云「菩薩摩訶薩知一切劫即是非劫，而真實說一切劫數，是為第六無礙住。」故云非劫為劫，於前無量時劫常說《華嚴》。 > Regarding the Commentary's statement, "Now, using the time of no-time, I will briefly reveal ten levels of temporal distinctions": from here down is the second \[major section\], laying out the topics and explaining \[them\]. Within this, there are three parts: first, the initial two clauses state \[the topic\]; next, from "First, solely one thought-moment" downwards explains \[it\]; last, from "In..." downwards concludes. In the second part, the explanation: "First, solely one thought-moment" means that in the span of a single kṣaṇa, boundless teachings are expounded throughout inexhaustible places. "Second, exhausting seven days" means that in the first seven-day period after initially attaining the Way, \[the Buddha\] himself enjoyed the great bliss of the Dharma. The "great bliss of the Dharma" is what is called the bliss of the quiescence of wisdom. In the second seven-day period, he suddenly expounded this sūtra. Why did he expound this sūtra right after initially attaining \[the Way\]? Because this sūtra is supreme. If initially attaining \[the Way\] manifests supremacy, why did he not expound it at the very beginning of the first seven-day period? The treatise says: "Because of reflective conduct and causal-conditional conduct. The 'cause' is the cognition that can expound, and the 'conditions' are the capacities \[of beings\] to be transformed. Wishing to expound the wondrous Dharma he had attained in order to respond to the capacities of beings, it is therefore called 'reflective conduct and \[causal-conditional\] conduct.'" Regarding the Commentary's statement, "Third, pervading the three periods of time": this means exhausting the boundless kalpas of the past and future periods, constantly and ubiquitously expounding this sūtra without ever pausing for an instant. Because the above three are simple, the Commentary merely lists their names. Regarding the Commentary's statement from "Fourth, subsuming kalpas of the same kind" downwards: because the meaning is somewhat subtle, characters have been added to each. The Zhigui merely states: "Fourth, subsuming the same kind; fifth, collecting kalpas of different kinds; sixth, subsuming kalpas with a thought-moment; seventh, repeatedly collecting kalpas and thought-moments; eighth, time in realms of different kinds; ninth, mutual entry of each other; tenth, collecting the branches with the root." Now, having added a character \[to each\], the meaning is easily seen; thus none are explained, and only the tenth is explained. "Subsuming the same kind" means that within the aforementioned boundless kalpas, each subsumes its own kind, as long kalpas only subsume long kalpas, short kalpas only subsume short kalpas, and so forth. Regarding the Commentary's "Fifth, collecting kalpas of different kinds": this means long kalpas subsume short kalpas, and so forth. Regarding the Commentary's "Sixth, subsuming kalpas with a thought-moment": within a single thought-moment, boundless kalpas of both the same and different kinds are subsumed; every thought-moment is like this. Regarding the Commentary's "Seventh, repeatedly collecting kalpas and thought-moments": within the kalpas subsumed by the thought-moments above, each kalpa is constituted by thought-moments, and each and every thought-moment also subsumes all kalpas. Thus, just as thought-moment after thought-moment is inexhaustible, kalpa after kalpa is also unfathomable, like the net of Indra, layer upon layer without end. Regarding the Commentary's "Eighth, time in realms of different kinds": the above seven levels were discussed solely in terms of worlds of one kind, such as the present single category of the Sahā world. Now, explaining boundless kṣetras of different kinds, such as tree-shaped and river-shaped ones—since the kṣetras share the same location, yet have different times as well as simultaneous times, each with its own distinct boundary—throughout the duration of that time, this sūtra is constantly expounded. Regarding the Commentary's "Ninth, mutual entry of each other": the time-kalpas existing in those realms of different kinds also individually collect one another. Or, the times of realms of the same and different kinds mutually subsume and enter each other, whether thought-moments or kalpas, layer upon layer without end, identical to the fourth, fifth, sixth, and seventh above; during all those times, this sūtra is constantly expounded. Regarding the Commentary's statement, "This means taking non-kalpa as kalpa": because the tenth is difficult to perceive, it is explained with this sentence. Taking non-kalpa as the root, kalpa is the branch. "Non-kalpa" is stated because it is free from delimitations. Like the Lotus Treasury World, it takes non-kalpa as kalpa, and kalpa is non-kalpa. Thought-moments and the like are also like this, because time has no length or shortness and is free from delimitations; because free from temporal divisions, those kalpas are expounded; and because time has no separate essence but is established on phenomena, and since phenomena are completely merged, time follows suit as well. The "Chapter on Leaving the World" says: "The bodhisattva-mahāsattva knows that all kalpas are non-kalpas, yet truly expounds the numbers of all kalpas; this is the sixth unobstructed abode." Therefore, it says "taking non-kalpa as kalpa," and during the aforementioned boundless time-kalpas, the Avataṃsaka is constantly expounded. > — English (machine translation) (machine translation) - [Previous: 3.53](https://indike.org/pramana/in.bauddha.taisho.1736.3.53) - [Next: 3.55](https://indike.org/pramana/in.bauddha.taisho.1736.3.55) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1736.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.3.54) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.1.20) — Classical Chinese - [大華嚴經略策](https://indike.org/pramana/in.bauddha.taisho.1737.1.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.3.54](https://indike.org/pramana/in.bauddha.taisho.1736.3.54) · Pramāṇa