[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) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 6.64 # 金光明最勝王經疏 6.64 金光明最勝王經疏 6.64 - **Language:** Classical Chinese ### [6.64](https://indike.org/pramana/in.bauddha.taisho.1788.6.64) 下第二大段，文分為四：初與記、二疑生、三為斷、四喜信。初中有三：初天子聞見心歡、次「爾時如來」下如來知彼根熟、後「即便」下正與記別，有八；初標序。二牒名。三記時。然劫有多種，如《法華論》有五種，謂晝、夜、月、時、年。或說飢饉、疫病、刀兵以為三劫。或說一增一減為一劫，如二十住劫等。或說八十增減為一劫，即火災劫。或說七火為一劫，即水災劫。或說八七火一七水為一劫，即風災劫。或說無量風災為一劫，即三大僧祇劫。或說二八十劫為一劫，如此賢劫。或說多八十劫為一劫，即星宿劫等，盡彼千佛出世時量，總名一星宿劫故。如《法華經》中所說劫數，多約晝夜月時年等。如說十住等位各經爾許劫者，即風災等劫爾。此云過無量無數等者，即過增減或風災等，非大僧祇，修行成佛不過三故。問：修行根性有懃墮別，如何定說三大僧祇？答：取作意時方便善心剎那剎那相續時量經三大劫，非是通取修不修時。作不作意經爾許劫故，雖勤墮根性不同俱說三祇。問：若爾，八地已去無漏觀心一切時續，如何說有超劫事耶？如釋迦佛第三劫初逢然燈佛，布髮掩埿超於八劫。第三祇滿修相好業，初逢勝觀佛，亦云弗沙，翹足讚嘆超於九劫。答：有二解。一云：或有一類住遊觀心多，或耽滅定久，對此有超。若爾，如何復云八地已去剎那剎那轉增進耶？答：據八地上住出已後長時而說。若爾，如何云初地已上入住出心各各齊等？答：據不作意，即功力齊，不同地前。設作意時，力用不等。若執皆齊，如何得說智增悲增及於煩惱怖不怖別？一云：悲增智增怖不怖類地地各齊，然說超者，以智望悲增者說超。若爾，智增望悲增者自得成超，何須說彼布髮等耶？答。此等超增，是故偏說。或是化相方便說超，非是實爾。何以故？八地已上他受土中何處有埿須髮掩？何有石窟作佛安禪？若爾，僧祇於智悲增，何者而說？答：據智增者。 > The second major section below is divided into four parts: first, conferring the prediction; second, the arising of doubt; third, resolving it for her; fourth, joyful faith. Within the first part there are three divisions: first, the devaputras rejoice in their minds upon hearing and seeing; next, from "At that time the Tathāgata" onward, the Tathāgata knows that their faculties have matured; finally, from "forthwith" onward, he formally confers the prediction, which has eight elements: first, stating the introductory setting; second, reciting their names; third, predicting the time. However, there are many kinds of kalpas; for instance, the \*Fahua lun\* mentions five kinds, namely days, nights, months, seasons, and years. Or, famine, pestilence, and warfare are explained as three kalpas. Or, one period of increase and one of decrease is said to be one kalpa, such as the twenty kalpas of continuation and so forth. Or, eighty increases and decreases are said to be one kalpa, namely a kalpa of fire disaster. Or, seven fires are said to be one kalpa, namely a kalpa of water disaster. Or, eight times seven fires and one times seven waters are said to be one kalpa, namely a kalpa of wind disaster. Or, an immeasurable number of wind disasters is said to be one kalpa, namely the three great asaṃkhyeyakalpas. Or, two sets of eighty kalpas are said to be one kalpa, such as this Bhadrakalpa. Or, multiple sets of eighty kalpas are said to be one kalpa, namely the Constellation Kalpa and the like, because the total duration in which those one thousand buddhas appear in the world is collectively termed one Constellation Kalpa. The numbers of kalpas spoken of in the \*Lotus Sūtra\* are mostly based on days, nights, months, seasons, years, and so forth. For example, when it is said that the stages such as the ten abodes each pass through so many kalpas, these are precisely kalpas of wind disasters and the like. Here, saying "surpassing immeasurable, incalculable, \[hundreds of thousands of myriads of koṭis of nayutas of kalpas\]" refers to surpassing periods of increase and decrease or wind disasters and the like, not great asaṃkhyeyakalpas, because cultivation to buddhahood does not exceed three. Question: In the faculties and dispositions of practitioners there are differences of diligence and laxity; how can it be definitively stated that there are three great asaṃkhyeyakalpas? Answer: Taking the duration of the moment-by-moment continuum of the skillful mind of expedients during intentional application of mind, it spans three great kalpas; it does not inclusively take both times of cultivating and not cultivating. Because passing through such kalpas is measured by whether one intentionally applies the mind or not, although the faculties and dispositions of diligence and laxity differ, they are all spoken of as three asaṃkhyeyakalpas. Question: If so, since from the eighth bhūmi onward the uncontaminated mind of contemplation continues at all times, how can it be said that there is such a thing as transcending kalpas? For example, when Śākyamuni Buddha met Dīpaṅkara Buddha at the beginning of the third kalpa, he spread his hair over the mud and transcended eight kalpas. When his third asaṃkhyeya was complete and he was cultivating the karma for the major and minor marks, he first met Puṣya Buddha—also called Phussa—and, raising one foot in praise, transcended nine kalpas. Answer: There are two explanations. One says: There may be a class of practitioners who abide much in the mind of discursive contemplation, or who remain long indulging in the samāpatti of cessation; relative to these, there is transcendence. If so, how can it also be said that from the eighth bhūmi onward there is moment-by-moment increasing progress? Answer: It is spoken in terms of the long duration after abiding in and emerging from \[contemplation\] on the eighth bhūmi and above. If so, how can it be said that from the first bhūmi onward the minds of entering, abiding, and emerging are each equal? Answer: In terms of non-intentionality, their efficacy and power are equal, unlike before the bhūmis. If they intentionally apply their minds, their power and function are unequal. If one insists they are all equal, how could one speak of the distinctions of those with an increase of wisdom or an increase of compassion, and those who fear or do not fear defilements? Another says: The types of increasing compassion, increasing wisdom, fearing, and not fearing are equal bhūmi by bhūmi; yet when speaking of transcendence, it is spoken of as transcendence of those with increasing wisdom compared to those with increasing compassion. If so, those with increasing wisdom would naturally achieve transcendence compared to those with increasing compassion; why would one need to mention spreading the hair and so forth? Answer: These are instances of extraordinary transcendence, and are therefore mentioned specifically. Or, it is an expedient teaching within the transformation phase, not actual truth. Why? In the other-enjoyment land on the eighth bhūmi and above, where would there be mud requiring one's hair to cover it? Where would there be a stone cave for a buddha to sit in dhyāna? If so, are the asaṃkhyeyakalpas spoken in terms of those with increasing wisdom or increasing compassion? Answer: In terms of those with increasing wisdom. > — English (machine translation) (machine translation) - [Previous: 6.63](https://indike.org/pramana/in.bauddha.taisho.1788.6.63) - [Next: 6.65](https://indike.org/pramana/in.bauddha.taisho.1788.6.65) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1788.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.6.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.6.64](https://indike.org/pramana/in.bauddha.taisho.1788.6.64) · Pramāṇa