大方廣佛華嚴經疏 52.24

52.24

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.