俱舍論頌疏論本 12.22

12.22

問：「劫性是何？」答：「謂唯五蘊，時無別體，依法而立也。」問：「經說三劫阿僧祇耶（此云無數），積何劫成三劫無數？」答：「累前大劫為十百千，乃至積成三劫無數。」問：「既稱無數，何復言三劫？」答：「非無數言顯不可數，《解脫經》說六十數中，阿僧祇耶是第五十二一數。」問：「云何六十？」答：「如彼經言：有一無餘，數始為一，一十為十，十十為百，十百為千，十千為萬，十萬為洛叉，十洛叉為度洛叉，十度洛叉為俱胝，十俱胝為末陀，十末陀為阿庾多，十阿庾多為大阿庾多，十大阿庾多為那庾多，十那庾多為大那庾多，十大那庾多為鉢羅那庾多，十鉢羅那庾多為大鉢羅那庾多，十大鉢羅那庾多為矜羯羅，十矜羯羅為大矜羯羅，十大矜羯羅為頻跋羅，十頻跋羅為大頻跋羅，十大頻跋羅為阿蒭婆，十阿蒭婆為大阿蒭婆，十大阿蒭婆為毘婆訶，十毘婆訶為大毘婆訶，十大毘婆訶為嗢蹭伽，十嗢蹭伽為大嗢蹭伽，十大嗢蹭伽為婆喝那，十婆喝那為大婆喝那，十大婆喝那為地致婆，十地致婆為大地致婆，十大地致婆為醯都，十醯都為大醯都，十大醯都為羯臘婆，十羯臘婆為大羯臘婆，十大羯臘婆為印達羅，十印達羅為大印達羅，十大印達羅為三磨鉢耽，十三磨鉢耽為大三磨鉢耽，十大三磨鉢耽為揭底，十揭底為大揭底，十大揭底為拈筏羅闍，十拈筏羅闍為大拈筏羅闍，十大拈筏羅闍為姥達羅，十姥達羅為大姥達羅，十大姥達羅為跋藍，十跋藍為大跋藍，十大跋藍為珊若，十珊若為大珊若，十大珊若為毘步多，十毘步多為大毘步多，十大毘步多為跋邏欃，十跋邏欃為大跋邏欃，十大跋邏欃為阿僧祇耶，於此數中忘失餘八，若數大劫至此數中，阿僧祇耶名劫無數。此劫無數復積至三，經中說為三劫無數，非諸算計不能數知，故得說為三劫無數。」問：「何緣菩薩發願，長時精進修行，方期佛果？」答：「無上菩提甚難可得，非多願行，無容得成菩提。菩薩要經三劫無數，修大福德、智慧資糧、六波羅蜜多多百千苦行，方證無上正等菩提。是故定應發長時願。」問：「若餘方便亦得涅槃，何用菩薩久修苦行？」答：「為欲利樂一切有情，故求菩提發長時願：云何令我具大堪能，於苦海瀑流濟諸含識故，捨涅槃道，求無上菩提。」問：「濟他有情於己何益？」答：「菩薩濟物，遂己悲心，故以濟他，即為己益。」問：「誰信菩薩有如是事？」答：「有懷潤己，無大慈悲，於如是有情，此事實難信。無心潤己，有大慈悲，於如是有情，此事非難信。如有久習無哀愍者，雖無益己，而樂損他，世所同悉。如是菩薩久習慈悲，雖無利己而樂益他，如何不信？又此菩薩由種性異，有此志願起，於他苦為己苦，用他樂為己樂，不以自苦樂為己苦樂事，不見異他益而別有自益。依如是義故有頌曰：『下士勤方便，恒求自身樂。中士求滅苦，非樂苦依故。上士恒勤求，自苦他安樂，及他苦永滅，以他為己故。』此言上士，謂菩薩也。意說菩薩觀他如己，故見他樂即為己樂。」

Question: "What is the nature of a kalpa?" Answer: "It is only the five aggregates; time has no separate real entity, but is established depending upon phenomena." Question: "The sūtra speaks of three incalculable kalpas (asaṃkhyeya, which is rendered here as 'incalculable'). By accumulating which kalpas are the three incalculable kalpas formed?" Answer: "By accumulating the aforementioned great kalpas into tens, hundreds, thousands, and so on up to accumulating them into three incalculable kalpas." Question: "Since they are called incalculable, why does one further speak of 'three' kalpas?" Answer: "The word 'incalculable' does not denote that they cannot be counted. In the *Vimukti-sūtra*, among sixty numbers, an asaṃkhyeya is the fifty-second number." Question: "What are the sixty?" Answer: "As that sūtra states: 'There is one and no remainder: the numbers begin with one; ten ones are ten; ten tens are a hundred; ten hundreds are a thousand; ten thousands are a myriad; ten myriads are a lakṣa; ten lakṣas are an atilakṣa; ten atilakṣas are a koṭi; ten koṭis are a madhya; ten madhyas are an ayuta; ten ayutas are a mahāyuta; ten mahāyutas are a nayuta; ten nayutas are a mahānayuta; ten mahānayutas are a prayuta; ten prayutas are a mahāprayuta; ten mahāprayutas are a kaṅkara; ten kaṅkaras are a mahākaṅkara; ten mahākaṅkaras are a bimba; ten bimbas are a mahābimba; ten mahābimbas are an akṣobhya; ten akṣobhyas are a mahākṣobhya; ten mahākṣobhyas are a vivāha; ten vivāhas are a mahāvivāha; ten mahāvivāhas are an utsaṅga; ten utsaṅgas are a mahotsaṅga; ten mahotsaṅgas are a vahana; ten vahanas are a mahāvahana; ten mahāvahanas are a tiṭibha; ten tiṭibhas are a mahātiṭibha; ten mahātiṭibhas are a hetu; ten hetus are a mahāhetu; ten mahāhetus are a karabha; ten karabhas are a mahākarabha; ten mahākarabhas are an indra; ten indras are a mahendra; ten mahendras are a samāpatana; ten samāpatanas are a mahāsamāpatana; ten mahāsamāpatanas are a gati; ten gatis are a mahāgati; ten mahāgatis are a nimbaraja; ten nimbarajas are a mahānimbaraja; ten mahānimbarajas are a mudrā; ten mudrās are a mahāmudrā; ten mahāmudrās are a bala; ten balas are a mahābala; ten mahābalas are a saṃjñā; ten saṃjñās are a mahāsaṃjñā; ten mahāsaṃjñās are a vibhūta; ten vibhūtas are a mahāvibhūta; ten mahāvibhūtas are a balākṣa; ten balākṣas are a mahābalākṣa; ten mahābalākṣas are an asaṃkhyeya.' In this count, the remaining eight have been forgotten. If one counts great kalpas up to this number, an asaṃkhyeya is called a kalpa-incalculable. When such kalpa-incalculables are accumulated up to three, they are described in the sūtra as 'three incalculable kalpas'. It is not that no calculation can count and know them, and therefore one can speak of 'three incalculable kalpas'." Question: "For what reason does a bodhisattva make vows and cultivate vigorous practice for a long time before aspiring to the fruit of Buddhahood?" Answer: "Unsurpassed awakening is extremely difficult to attain. Without extensive vows and practices, it is impossible to attain awakening. A bodhisattva must pass through three incalculable kalpas, cultivating the provisions of great merit and wisdom, the six perfections, and many hundreds of thousands of austerities, before realizing unsurpassed complete awakening. Therefore, one must definitively make a long-term vow." Question: "If nirvāṇa can also be attained through other means, why should a bodhisattva cultivate austerities for so long?" Answer: "Because they wish to benefit and bring joy to all sentient beings, they seek awakening and make a long-term vow: 'How may I possess great capability to rescue all living beings in the torrent of the ocean of suffering?' Therefore, they abandon the path to nirvāṇa and seek unsurpassed awakening." Question: "What benefit to oneself is there in rescuing other sentient beings?" Answer: "A bodhisattva rescues beings to fulfill their own compassionate mind; therefore, rescuing others is itself their own benefit." Question: "Who would believe that a bodhisattva has such a character?" Answer: "For those sentient beings who cherish enriching themselves and lack great compassion, this matter is indeed difficult to believe. For those sentient beings who have no mind to enrich themselves and possess great compassion, this matter is not difficult to believe. Just as there are those who have long practiced cruelty, who, although it brings no benefit to themselves, take delight in harming others, as is known to all the world—likewise, a bodhisattva has long practiced loving-kindness and compassion, and though it brings no self-benefit, takes delight in benefiting others; how could one not believe it? Furthermore, due to the distinction of their lineage, this bodhisattva gives rise to such an aspiration: taking others' suffering as their own suffering, and using others' joy as their own joy. They do not regard their own suffering and joy as matters of their personal suffering and joy, and see no other personal benefit apart from benefiting others. Relying on such a meaning, there is a verse: 'The inferior person exerts effort in methods, / Constantly seeking pleasure for their own body. / The middling person seeks the cessation of suffering, / For [they know] it is not pleasure, being based on suffering. / The superior person constantly and diligently seeks / Suffering for oneself and peace and joy for others, / As well as the permanent cessation of others' suffering, / Because they take others as themselves.' Here, 'superior person' refers to a bodhisattva. The meaning is that the bodhisattva views others as themselves, and therefore seeing others' joy is itself their own joy."