大方廣佛華嚴經疏 25.15

25.15

第五「等觀眾生」下明到無障處，即觀察如來修一切障對治功德。利他之中，先明化障對治，故次明之。謂已慣習一切煩惱及所知障對治聖道，即一切智及定自在性，故論名為修治。又已到永離一切習氣所依趣處，經名到無障處。二文互顯，以有治必無障，無障由有治故。文中，心無所著是無煩惱障，住無礙住明無所知障。得佛十力即是種智，是所知障治。心常寂定住一切智，即煩惱障治。

Fifth, from "equally regarding sentient beings" onwards explains reaching the unobstructed realm, which is contemplating the Tathāgata's virtue of cultivating the antidotes to all obstacles. Among the virtues of benefiting others, the antidote to obstacles to conversion is explained first, hence it is treated next. This means he is already accustomed to the noble path that serves as the antidote to all afflictive obstacles and cognitive obstacles, which is all-knowledge and mastery of concentration; hence the treatise calls it 'cultivating the antidotes'. Furthermore, he has reached the refuge-ground where all latent propensities are forever abandoned, which the sūtra calls 'reaching the unobstructed realm'. The two texts mutually illuminate each other, for where there is an antidote there must be no obstacles, and the absence of obstacles is due to having the antidote. In the text, "the mind has no attachment" means freedom from afflictive obstacles; "abiding in the unobstructed dwelling" clarifies freedom from cognitive obstacles. Attaining the ten powers of a Buddha is none other than the knowledge of all aspects, which is the antidote to cognitive obstacles. The mind constantly settled in concentration and abiding in all-knowledge is the antidote to afflictive obstacles.