大方廣佛華嚴經隨疏演義鈔 4.29

4.29

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.