[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 52.24 # 大方廣佛華嚴經疏 52.24 大方廣佛華嚴經疏 52.24 - **Language:** Classical Chinese ### [52.24](https://indike.org/pramana/in.bauddha.taisho.1735.52.24) 第八、十無礙用，即真如相迴向中行。如於真如，無障礙故。故彼位果云「住於此位，得一切剎平等」等。平等即是無礙之因，亦無礙之義。又云「得佛無量圓滿之身，一身充滿一切世界」等，即正顯無礙之義。文中四：先總標十章、二「佛子云何」下總徵十章、三「佛子菩薩」下依章別釋、四「佛子如是」下總結成益。今初亦三，謂標、徵、列名。無礙者，前明自在，即作用任運。今明無礙，顯作用無拘。又無礙有二：一智、二事。十中有通有局，然法智無礙多唯約智，如身剎等。多唯約事，如眾生等，通於事智。然事無礙必通於智，智無礙境未必通事，二皆即體之用，故並云無礙用也。然十皆通二利，且約化說。初一所化、二是化處，餘皆能化，謂化法化身等，可以意得。第三依章別釋中即為十段，文皆有四，謂標、徵、釋、結。今初，所化眾生無礙用十句中，前三約智辨無礙，一了性空故、二唯心現故，此二實智；三知時說法，即是權智。餘七約事無礙，四能現眾生故、五近收一毛、六遠示他剎；餘四示上首之身。第二剎無礙十中，知剎無盡，通智通事故。晉經云「於一切剎深入無盡方便」，《度世》云「一切佛界所入無盡」，皆通事也。餘九唯事無礙，深即微細剎，餘並可知。第三法無礙，謂皆約智，於性相無礙之法能知，說自在故。一一多即入而不壞本、二實智出權、三無文示文、四一說多相、五無說之說、六一言圓備輪字之義彌伽處釋、七門門互收、八以真收俗、九橫知無邊、十竪窮其際。第四身無礙用、第五願無礙用，文並可知。第六境界無礙，謂於此十種勝劣相違境中，於勝現劣迴轉無礙，是為菩薩分齊之境。文亦可知。第七智無礙，前來雖亦有智，各從本類攝之，今則一向辨其智用。然智無若干，因法顯別、以法從智，前法無礙、以智從法。十中，初二能化智、次三知所化智、六上入佛智，前六皆權智；七八權實無礙智；後二事事無礙智，第八神通無礙：一無數色身通。二天耳。三他心。四分別言辭。五宿住通，故《度世經》名見前世。六往一切佛剎通，莊嚴乃是其中別義。七未來劫通，前已明過去，故通舉三世。八即一切法智通，故《度世》云「一切諸佛菩薩所建立行，演法光明而照耀之」，即是法光照佛法也；九即天眼，《度世》云「知見一切等故，謂見有所作而守護之。」十準晉本云「佛子略說菩薩平等觀一切諸法通自在」，此即一切法滅盡三昧，通平等寂滅故。故《度世》云「菩薩平等寂諸音響，則以平夷等御眾生。」今文脫此，文中略舉故不曲盡，大旨不異，如〈十通品〉辨。第九神力無礙。神通多約外用無壅，神力多約內有幹能，故其十中多約一毛含攝等。此即身力，後是智力。若以通攝力，十種神力但是一神足通耳。既分通力兩殊，故十通中少說神境。第十力無礙用，悲智之力皆無礙故。亦有事用無礙，從多說之。第四總結成益中，欲成不成。已得無礙，得果不捨因，尤顯無礙。 > Eighth, the ten unobstructed functions are practice within the pariṇāmanā of the marks of tathatā, because in tathatā, there is no obstruction. Hence the fruit of that station says: "Abiding in this station, one attains the equality of all lands," and so forth. Equality is the cause of unobstructedness, and is also the meaning of unobstructedness. It also says: "One attains the immeasurable, complete body of the Buddha, a single body filling all worlds," and so forth, which directly demonstrates the meaning of unobstructedness. In the text there are four parts: first, a general heading of the ten chapters; second, from "Disciples of the Buddha, what is..." downward, a general inquiry into the ten chapters; third, from "Disciples of the Buddha, the bodhisattva..." downward, individual explanations according to the chapters; fourth, from "Disciples of the Buddha, such..." downward, a concluding summary of the benefits. Now, the first also has three parts: heading, inquiry, and listing of names. As for "unobstructedness," the preceding clarified mastery, which is function operating spontaneously; the present clarifies unobstructedness, showing that function is unconstrained. Furthermore, unobstructedness is of two kinds: (1) wisdom; (2) phenomena. Among the ten, some are pervasive and some are restricted: the unobstructedness of Dharma and wisdom is mostly framed solely in terms of wisdom; as for bodies, lands, and the like, they are mostly framed solely in terms of phenomena; as for sentient beings and the like, they pervade both phenomena and wisdom. However, unobstructedness of phenomena necessarily pervades wisdom, whereas the realm of unobstructedness of wisdom does not necessarily pervade phenomena; both are the function of essence itself, which is why both are called "unobstructed function." Yet all ten pervade the two benefits; for now they are discussed in terms of converting \[others\]. The first is those who are converted; the second is the place of conversion; the rest are that which can convert, namely the Dharma of conversion, the bodies of conversion, and so forth, as can be understood by reflection. In the third part, individual explanations according to the chapters, there are ten sections, each having four elements: heading, inquiry, explanation, and conclusion. Now first, among the ten phrases on the unobstructed function regarding sentient beings who are converted, the first three explain unobstructedness in terms of wisdom: (1) fully realizing the emptiness of nature; (2) manifesting solely from mind—these two are real wisdom; (3) knowing the time to expound the Dharma, which is expedient wisdom. The remaining seven pertain to the unobstructedness of phenomena: (4) being able to manifest sentient beings; (5) gathering near within a single hair; (6) showing other lands far away; the remaining four show the bodies of leaders. Second, among the ten on unobstructed lands, knowing that lands are inexhaustible pervades both wisdom and phenomena. The Jin version of the sūtra says, "deeply entering the inexhaustible expedients in all lands," and the Dushi \[jing\] says, "boundless entry into all Buddha realms"—both pervade phenomena. The other nine pertain solely to the unobstructedness of phenomena; "deep" refers to minute lands, and the rest can be known. Third, the unobstructedness of Dharma is framed entirely in terms of wisdom, because one can know and expound with sovereignty the Dharma of the non-obstruction of nature and marks: (1) unity and multiplicity interpenetrate without destroying the original; (2) real wisdom produces expedients; (3) showing letters without letters; (4) a single preaching possessing many marks; (5) preaching without preaching; (6) a single word perfectly complete, the meaning of the syllabic wheel explained in the Meghasvarapradīpa section; (7) gates mutually subsuming one another; (8) gathering the conventional with the ultimate; (9) horizontally knowing the boundless; (10) vertically exhausting the utmost limits. Fourth, the unobstructed function of the body, and fifth, the unobstructed function of vows—their texts are both readily understood. Sixth, unobstructedness of realm means that within these ten kinds of conflicting superior and inferior realms, manifesting the inferior in the superior is reversible and unobstructed; this is the demarcated realm of the bodhisattva. The text is also readily understood. Seventh, unobstructedness of wisdom: although there was also wisdom previously, each was subsumed under its respective category; here, its cognitive function is treated exclusively. Yet wisdom does not have multiple forms; differences are displayed depending on phenomena. Subsuming phenomena under wisdom was the previous unobstructedness of Dharma; subsuming wisdom under phenomena \[applies here\]. Among the ten, the first two are wisdom that can convert; the next three are wisdom knowing those who are converted; the sixth is entering above into the Buddha's wisdom—the first six are all expedient wisdom; the seventh and eighth are the unobstructed wisdom of the expedient and the real; the last two are the wisdom of the non-obstruction among phenomena. Eighth, the unobstructedness of spiritual penetrations: (1) the penetration of countless physical bodies; (2) the divine ear; (3) knowledge of other minds; (4) distinguishing verbal expressions; (5) the penetration of recollecting past abodes, hence named "seeing previous lives" in the Dushi jing; (6) the penetration of traveling to all Buddha lands, adornment being a distinct meaning within it; (7) the penetration of future kalpas—since the past was already clarified, it encompasses the three times; (8) the cognitive penetration of all dharmas, hence the Dushi says, "the practices established by all Buddhas and bodhisattvas illuminate by expounding the light of the Dharma," which is the light of Dharma illuminating the Buddha-dharma; (9) the divine eye, the Dushi saying, "knowing and seeing everything, etc., meaning seeing what is done and protecting it"; (10) according to the Jin version, which says, "Disciples of the Buddha, briefly stated, the bodhisattva contemplates all dharmas with equanimity, being sovereign in penetration"—this is the samādhi of the cessation of all dharmas, penetrating impartial quiescence; hence the Dushi says, "The bodhisattva equally stills all sounds, thereby guiding sentient beings with equanimity." The current text omits this; since it is cited in brief in the text it is not exhaustive, but the main thrust is no different, as distinguished in the "Chapter on the Ten Penetrations." Ninth, unobstructedness of spiritual power. Spiritual penetrations mostly refer to external function being unhindered, while spiritual power mostly refers to having internal capability; therefore, among its ten, it mostly treats containment in a single hair and the like. This is physical power; the latter is intellectual power. If penetrations subsume powers, the ten kinds of spiritual powers are merely the single penetration of supernatural basis. Since penetrations and powers are distinguished as two, the ten penetrations say little about the supernatural realm. Tenth, the unobstructed function of power, because the powers of both compassion and wisdom are unobstructed. There is also the unobstructedness of phenomenal function, named after the predominant element. In the fourth part, the concluding summary of benefits, "wishing to accomplish yet not accomplishing": having already attained unobstructedness, attaining the fruit without abandoning the cause demonstrates unobstructedness all the more. > — English (machine translation) (machine translation) - [Previous: 52.23](https://indike.org/pramana/in.bauddha.taisho.1735.52.23) - [Next: 52.25](https://indike.org/pramana/in.bauddha.taisho.1735.52.25) - [Up: 52](https://indike.org/pramana/in.bauddha.taisho.1735.52) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.52.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.52.24](https://indike.org/pramana/in.bauddha.taisho.1735.52.24) · Pramāṇa