大方廣佛華嚴經疏 56.19

56.19

第三「時善住」下稱讚授法。於中二：先讚、後授。前中，佛法是總；一切智法約智，然唯局果。自然者，法約性通果及因。後「善男子我已」下授法，中二：先總標所得、二「若來若去」下別示其相。今初。無礙有二義：一智慧於境無礙，以證無障礙法界故；二神通於作用無礙，由內證故。所以次前明此。法者，聞法受持，意令於境無障礙故，顯此住中善觀眾生等十種界故。二別示其相，中二：先明修習得法，由一切威儀順法思修故能獲得。言究竟無礙者，若事若理無少礙故。後「得此智」下顯法功用。於中三：初通明智用無礙、次「何以」下總相徵釋、三「善男子我以」下別明通用。今初，有十二句，初一他心；次四兼三明，謂現未劫事，含漏盡故；次四三業化物；次二知時，一知時分、二知流轉。案《俱舍論》，時之極少名一剎那；百二十剎那名一怛剎那；六十怛剎那名一臘縛，臘縛即是羅婆；三十羅婆為一牟呼栗多，牟呼栗多即是須臾；三十須臾為一晝夜。言時分者，《西域記》第二云「五牟呼栗多為一時，六時合成一日一夜。」亦有處說晝夜初分時等。又黑分白分、六時四時等。又準《仁王經》九百生滅為一剎那，九十剎那為一念。此則剎那非時極促，以剎那之中生滅唯佛智知，故小乘中略而不說。後一即神足通。二總相徵釋，以不住不作故無礙也。三別明通用，多顯神足，通十八變相。且分為三：初於空現變、二「或一念」下十方遍供、三「如是一切」下現形益物，並可知。言十八變者，一於空行住等，即所作自在。二或隱、三或顯、四或現一身，即卷。五或現多身，即舒。六「穿度」下往來。七「入地」下轉變。八「遍身」下熾然。九「或時」下振動。十「或時以手」下即眾像入身，以高大故。十一「或現燒」下放大光明，皆悉廣大彌覆十方，成上放光、起下遍滿。十二「或一念」下遍滿。十三「一一佛」下顯示。十四「一一如來所有宣說」下施他辯才，由能受持故。十五「如是一切」下施他安樂，菩提為真樂故。十六「彼諸世界」下所往同類。十七「若有眾生親近」下施他憶念。十八由總具無作通力，故能伏他神通。三段之中具矣。

Third, from 'At that time, Supratiṣṭhita' onward, he praises and transmits the Dharma. Within this are two parts: first he praises, and next he transmits. In the former: Buddhadharma is general; the dharmas of all-knowledge are explained in terms of wisdom, yet they are restricted solely to the fruit. 'Spontaneous' (ziran) means that the Dharma is explained in terms of nature, pervading both fruit and cause. Next, from 'Good man, I have already' onward, he transmits the Dharma, in which are two parts: first, a general indication of what is attained; second, from 'whether coming or going' onward, specifically showing its characteristics. As for the first: unobstructed has two meanings: first, wisdom is unobstructed with respect to objects, because of realizing the unobstructed dharmadhātu; second, spiritual penetrations are unobstructed in their functioning, due to inner realization. The reason this is clarified next after the preceding: as for the Dharma, hearing the Dharma and receiving and upholding it are intended to cause one to be unobstructed regarding objects, revealing that in this abode one skillfully contemplates the ten realms of sentient beings and so forth. Second, specifically showing its characteristics has two parts: first, he clarifies the cultivation and attainment of the Dharma; because all deportments accord with the Dharma in pondering and cultivation, one is able to obtain it. Saying 'ultimately unobstructed' means that whether regarding phenomena or noumenon, there is not the slightest obstruction. Next, from 'Attaining this wisdom' onward, he reveals the efficacy of the Dharma. Within this are three parts: first, generally clarifying that wisdom and function are unobstructed; next, from 'Why' onward, generally investigating and explaining; third, from 'Good man, through my' onward, specifically clarifying the pervasive function. As for the first: there are twelve phrases: the first one is the knowledge of others' minds; the next four兼 include the three knowledges, that is, matters of present and future kalpas, containing the destruction of outpourings; the next four are transforming beings through the three karmas; the next two are knowing time, one knowing the divisions of time and two knowing the transmigrations. According to the Abhidharmakośa-bhāṣya, the shortest measure of time is called one kṣaṇa; one hundred twenty kṣaṇas are called one tatkṣaṇa; sixty tatkṣaṇas are called one lava; thirty lavas make one muhūrta; a muhūrta is a moment (xuyu); thirty muhūrtas make one day and night. Regarding the divisions of time, the second fascicle of the Record of the Western Regions states: 'Five muhūrtas make one period (kāla); six periods together form one day and one night.' There are also places that speak of the initial division of day and night, and so forth. There are also the dark fortnight and bright fortnight, the six periods and four periods, and so forth. Furthermore, according to the Benevolent Kings Sūtra, nine hundred arisings and ceasings make one kṣaṇa, and ninety kṣaṇas make one thought-instant (nian). Here, a kṣaṇa is not the utmost limit of time; because the arisings and ceasings within a kṣaṇa are known only to a Buddha's wisdom, they are omitted and not expounded in the Hīnayāna. The final one is the spiritual penetration of base of spiritual power (ṛddhipāda). Second, generally investigating and explaining: because of non-abiding and non-action, it is unobstructed. Third, specifically clarifying the pervasive function mostly reveals spiritual penetrations, comprising the characteristics of the eighteen transformations. They may be divided provisionally into three: first, manifesting transformations in empty space; second, from 'or in a single thought-moment' onward, universally making offerings in the ten directions; third, from 'All such' onward, manifesting forms to benefit beings—all of which can be understood. As for the eighteen transformations: 1. Walking, standing, etc., in empty space, which is sovereignty over what is done. 2. Sometimes concealing, 3. sometimes revealing, 4. sometimes manifesting a single body, which is contraction. 5. Sometimes manifesting many bodies, which is expansion. 6. From 'passing through' onward, coming and going. 7. From 'entering the earth' onward, transformation. 8. From 'all over the body' onward, blazing forth. 9. From 'sometimes' onward, shaking. 10. From 'sometimes with his hand' onward, that is, manifold images entering the body, due to its height and greatness. 11. From 'or manifesting burning' onward, emitting great light, all vast and covering the ten directions, completing the emitting of light above and initiating the universal pervasion below. 12. From 'or in a single thought-moment' onward, universal pervasion. 13. From 'before each and every Buddha' onward, display. 14. From 'whatever each and every Tathāgata expounds' onward, bestowing eloquence upon others, through being able to receive and uphold. 15. From 'All such' onward, bestowing peace and happiness upon others, because bodhi is true happiness. 16. From 'in all those worlds' onward, going as the same kind. 17. From 'if there are sentient beings who approach' onward, bestowing mindfulness upon others. 18. Because he fully possesses effortless power of spiritual penetrations, he is able to subdue the spiritual penetrations of others. These are complete within the three sections.