華嚴經探玄記 15.71

15.71

第六大段從十種無障礙住下三門，超答第九佛無礙住問。於中，初十正顯所住無礙、次十明於具德無礙、後十辨彼自在無礙。初中，身智所安物莫能礙，名無礙住。初五身於世界無障礙住，後五智於所知無礙住。於中，初二證理說法住，謂住三世法界，是證絕三際之真性也。次二下化上同住，謂下於眾生知根巧化，上於佛法惠身安住。後二分別染淨住，剩一句。第二最勝者，已超下位故。無上者，上無加過故、莊嚴勝德自嚴故。十中，各先釋莊嚴義、後結其名。初三明三業嚴；第二語業中，八音等明聲體具德，演說等明聲用善說，悉令等益物不虛；三意業中，先明意攝眾德，於一念等顯意用無涯；四光明莊嚴中，初光體一一等明因業，普照等示現業，除滅等止業降伏業，現佛等敬業；五笑光中，初顯普照義，悉授記等顯離癡，謂成益不虛故；六出纏法身離染為嚴；七常光嚴中，以諸餘光皆此中出，故名為藏；八妙色有六句，初一總、餘五別，皆超絕世表，名為妙也；九種姓嚴者，此是生家種姓，亦是真如家生也；十大慈等嚴中，言無上受者者，受施田中佛最無上故名也。第三自在正法者，於法自在無障礙故。初二於教法自在，先說教、後應根。次二於世界自在，先動、後嚴。次二時處自在，先時、後處，亦是住壽自在、遍至自在。七正覺自在中有二釋：一隨文釋，謂一切佛各為調化自所化故，各各示成正覺故云念念，非是一佛。既各示成，非先不覺今乃始覺，故云非不先覺等。此是現化身用。二就義釋，一佛即遍一切眾生、周十方微塵、盡三世，念念同時，前後俱成正覺。此即實成非化，但以不成即已，成即舊來成，故云非不先覺等，以攝三世盡故。無過去不成，故云不住學地等。此可准宗思之。八諸根互用自在。若小乘，但變化用。漸教大乘，即改轉用。圓教一乘，亦不變不改，一入舊來作一切用。九毛孔置眾生，依法性融通門思之，此是眾生世間自在。十一念現正覺，此是智正覺器世間自在，於中先於一念現一等法界佛、二於彼念中類顯多佛、三舉一念類顯多念、四舉一花座類顯虛空法界等世界各現等法界之佛身。思之當知。佛境界不可思議，在於此也。上來答無礙住竟。

The sixth major section, from the ten unimpeded abidings onward, contains three approaches, which jump forward to answer the ninth question regarding the Buddha's unimpeded abidings. Within this: the first ten directly reveal that his abidings are unimpeded; the next ten clarify that his possessing virtues is unimpeded; the last ten analyze his being sovereign and unimpeded. In the first [group], that the abiding place of his body and wisdom cannot be obstructed by anything is called 'unimpeded abiding.' The first five are the body's unimpeded abidings in worlds, and the latter five are wisdom's unimpeded abidings in what is known. Within this, the first two are abidings in realizing the truth and explaining the Dharma; that is, abiding in the dharmadhātu of the three times, which is realizing the true nature that transcends the three time periods. The next two are abidings in transforming [beings] below while being identical [with the Buddhas] above; that is, below, knowing beings' capacities and skillfully transforming them, and above, resting the wisdom-body peacefully in the Buddhas' Dharma. The last two are abidings in distinguishing defilement and purity, with an extra clause. In the second [group], 'most supreme' means having already surpassed the lower stages. 'Unsurpassable' means there is nothing higher that could exceed him, and he adorns himself with the supreme virtues of adornment. In these ten, each first explains the meaning of adornment and then concludes with its name. The first three explain the adornments of the three modes of action. In the second, on verbal action, the eight tones and so forth clarify that the essence of his voice is endowed with virtue, expounding and so forth clarify that the function of his voice is skillful explanation, and causing all and so forth [clarifies that] his benefiting beings is not in vain. In the third, on mental action, it first clarifies that the mind gathers all virtues, and 'in a single thought' and so forth reveals that the mental function is boundless. In the fourth, on the adornment of light, the body of light, 'each and every,' and so forth first clarifies the cause and action; 'universally shining' and so forth shows manifestation-action; 'eradicating' and so forth is cessation-action and subduing-action; and 'manifesting Buddhas' and so forth is veneration-action. In the fifth, on smiling light, it first reveals the meaning of universal illumination, and 'bestowing predictions upon all' and so forth reveals freedom from delusion, meaning that the resulting benefit is not in vain. The sixth is the dharmakāya that has emerged from worldly bondage, using freedom from defilement as its adornment. In the seventh, on constant light adornment, because all other lights emerge from within this, it is called a 'treasury.' The eighth, on wonderful form, has six clauses: the first is general and the other five are specific, all transcending the worldly realm, hence called 'wonderful.' The ninth, on adornment of lineage, is the family lineage of his birth, and is also being born into the lineage of suchness. In the tenth, on adornments of great compassion and so forth, the phrase 'unsurpassable recipient' is named so because among the fields that receive alms, the Buddha is the most unsurpassable. In the third [group], 'sovereign correct Dharmas' means being sovereign and unimpeded regarding phenomena. The first two concern sovereignty over the Dharma of teaching: first expounding the teaching, then responding to capacities. The next two concern sovereignty over worlds: first shaking, then adorning. The next two concern sovereignty over time and place: first time, then place; this is also sovereignty in abiding throughout lifespans and sovereignty in reaching everywhere. In the seventh, on sovereignty in right awakening, there are two explanations: First, explaining according to the text: all Buddhas each manifest the realization of right awakening thought by thought in order to train and transform those they are to transform, hence it says 'thought by thought,' not referring to just a single Buddha. Since each manifests realization, it is not that they were previously unawakened and now only initially awaken; hence it says 'it is not that they were not previously awakened,' and so forth. This is the function of manifesting the nirmāṇakāya. Second, explaining in terms of the underlying meaning: a single Buddha pervades all sentient beings, extends throughout the paramāṇus of the ten directions, and exhausts the three times, simultaneously thought by thought, realizing right awakening both before and after. This is actual realization, not a transformation; it is just that if he is not realized, then that is that, but once realized, he has been realized from of old; hence it says 'it is not that he was not previously awakened,' and so forth, because it exhausts the three times. There being no unrealized state in the past, it says 'not abiding on the stages of training,' and so forth. One may consider this according to the school's doctrine. The eighth is sovereignty in the mutual functioning of all faculties. In the Hīnayāna, it is merely the function of transformation. In the Mahāyāna of the gradual teaching, it is the function of modification and conversion. In the One Vehicle of the perfect teaching, there is neither transformation nor modification: from of old, the entry of one performs all functions. The ninth, placing sentient beings within a pore: consider this according to the approach of the interpenetration of dharmatā; this is sovereignty over the world of sentient beings. The tenth is manifesting right awakening in a single thought; this is sovereignty over the world of enlightened wisdom and the world of the container [environment]. Within this: first, manifesting in a single thought one Buddha equal to the dharmadhātu; second, by means of that thought, exemplifying and revealing many Buddhas; third, taking a single thought to exemplify and reveal many thoughts; fourth, taking a single flower throne to exemplify and reveal worlds such as the empty-space dharmadhātu, each manifesting Buddha bodies equal to the dharmadhātu. One should know this by reflecting upon it. The Buddha's inconceivable realm lies precisely here. The above concludes the answer to the question regarding unimpeded abiding.