大方廣佛華嚴經隨疏演義鈔 4.29

4.29

疏「三寂用無礙無私成故」者，若取義顯，應作思惟之思。今用無私之私，則表不偏為故。亦以無心於物故，謂常在三昧為寂，無方利物為用，即定即用故云無礙，如摩尼天鼓，無心雨寶及出聲故。〈不思議品〉云「一切諸佛於一念中，悉能示現一切三世諸佛，教化一切眾生，而不捨離諸佛寂滅三昧，是為諸佛不可思議境界。」又第一經云「身遍十方，而無來往。」第三經云「如來境界不可量，寂而能演遍十方。」第四經云「廣大寂靜三摩地，不生不滅無來去，嚴淨國土示眾生，此樹華神之解脫」等。

Regarding the commentary's statement, "Third, unimpededness between quiescence and function, because of selfless accomplishment": if one were to take it according to the clear sense, it should be the si of thinking [思]. Here it uses the si of selflessness [私], which indicates not acting with partiality. It is also because there is no intention toward objects: being perpetually in samādhi is quiescence; benefiting objects without fixed direction is function. Because contemplation is function itself, it is called unimpeded, just as the heavenly jewel drum rains down treasures and sounds without intention. The Chapter on the Inconceivable states: "All Buddhas, in a single thought-moment, are able to manifest all Buddhas of the three times and instruct and transform all sentient beings, without departing from the quiescent samādhi of all Buddhas. This is the inconceivable realm of all Buddhas." Again, the first fascicle states: "The body pervades the ten directions, yet without coming or going." The third fascicle states: "The realm of the Tathāgata is immeasurable; being quiescent, it is yet able to proclaim throughout the ten directions." The fourth fascicle states: "The vast and quiescent samādhi / neither arises nor perishes, without coming or going; / it adorns and purifies lands and shows them to sentient beings: / this is the liberation of the Flower-Tree Spirit," and so forth.