華嚴經探玄記 18.70

18.70

第四「爾時善住」下正示法界中二：初歎其發法器、二「我已成就」下示己法界。於中四：初總標法門，謂證法界無障礙義，能令隨事用亦無礙也。二「我已修習」下釋上法門。初釋上成就義，謂修習明了故也。「逮得」下釋無礙義，謂照達所作，名無礙慧光。則十二句是照用自在無礙之相。剎那者，此云念頃，於一彈指頃有六十剎那，一百二十剎那名一呾剎那，同此間瞬息頃。六十呾剎那名一羅婆，三十羅婆名一摩睺妬路，此云須臾。三十摩睺妬路名一日一夜。「何以」下釋成無礙義。無所有者，稱理性故。無作者，無功用故。天竺本名無體性無作神力。三「善男子」下顯法門業用中三：初總舉通用、二「於一念」下明速至十方見佛供養聞法等行、三「若有眾生」下明利物不空行、四結名可知。天竺本云得普速疾不空超度究竟無盡菩薩解脫。解云：速至十方名普疾超度，供佛利生名不空，此用無限故云究竟無盡。

Fourth, from "At that time Supratiṣṭhita" onward, in directly revealing the dharmadhātu, there are two: first, praising his generation of [the mind to be] a Dharma vessel; second, from "I have already accomplished" onward, revealing his own dharmadhātu. Therein are four: first, generally indicating the Dharma gate, meaning that realizing the meaning of the dharmadhātu's unobstructedness enables one's functions in accord with phenomena to also be unobstructed. Second, from "I have already cultivated" onward explains the above Dharma gate. First, he explains the meaning of "accomplished" above, meaning that he cultivated it clearly. From "attained" onward explains the meaning of "unobstructed," meaning that illumining and penetrating what is performed is called the light of unobstructed wisdom. Then the twelve phrases are the marks of the mastery and unobstructedness of illuminative function. "Kṣaṇa" is translated here as "a thought-instant": in the time of a finger snap there are sixty kṣaṇas; one hundred and twenty kṣaṇas are called one tatkṣaṇa, equivalent to an instant (a blink or breath) here; sixty tatkṣaṇas are called one lava; thirty lavas are called one muhūrta, which is translated here as an instant (xūyú); thirty muhūrtas are called one day and night. From "Why?" onward explains and establishes the meaning of unobstructedness: "having no existence" is because it accords with the nature of the principle; "without action" is because it is devoid of effortful application. The Indian text names it "the spiritual power devoid of intrinsic nature and devoid of action." Third, from "O son of good family" onward, in displaying the karmic functions of the Dharma gate, there are three: first, generally citing the universal functions; second, from "in a single thought-instant" onward explains the practices of swiftly reaching the ten directions, seeing buddhas, making offerings, hearing the Dharma, and so forth; third, from "if there are living beings" onward explains the practices of benefiting beings non-vainly; fourth, concluding with its name, as can be known. The Indian text says: "attained the universal, rapid, non-vain liberation, transcending and ultimate, inexhaustible bodhisattva liberation." The explanation is: swiftly reaching the ten directions is called "universal rapid transcending"; making offerings to buddhas and benefiting beings is called "non-vain"; this function being limitless, it is therefore called "ultimate and inexhaustible."