華嚴經探玄記 15.71

15.71

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.