首楞嚴義疏注經 4.407

4.407

梵云劫波，此云時分。《法華論》說「日月歲年總名為劫，乃至成住壞空不離時分。」今此經中說劫濁義，謂迷真起妄，世界未形，但有虛空及與妄見，空見一體遍法界迷，未成二別，故云不分。又空未派為四大，見未開為六根，亦名不分。故次釋云：有空無體，有見無覺。體即四大成質，覺即六根取境。既無此異，都成昏鈍，故名為濁。一念初起無明之始，時之初分，故名為劫，非劫末時之劫濁也。

In Sanskrit it is called kalpa, translated here as a period of time. The Commentary on the Lotus Sūtra says: 'Days, months, years, and seasons are collectively called kalpas, and even formation, abiding, decay, and emptiness do not depart from periods of time.' Now in this sūtra, explaining the meaning of the turbidity of the kalpa, it means that delusion arises from reality, and before the world has taken shape, there are only empty space and deluded seeing. Space and seeing are of one substance, pervading the dharmadhātu in delusion without having yet formed two distinct entities; hence it is said to be 'indivisible'. Furthermore, space has not yet branched into the four great elements, and seeing has not yet opened into the six sense faculties, which is also termed 'indivisible'. Therefore it is explained next: 'there is space without substance, and seeing without awareness.' Substance refers to the four great elements forming physical matter; awareness refers to the six sense faculties grasping objects. Since there is not yet this difference, all becomes dim and dull, and is thus called 'turbid'. The initial stirring of a single thought is the beginning of avidyā, the earliest division of time; hence it is called a kalpa, not the turbidity of the kalpa at the end of a kalpa.