大方廣佛華嚴經疏 56.19

56.19

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.