華嚴經探玄記 6.19

6.19

第八照佛法身，名堅固林，歎佛法身體寂。十偈分二：初七顯法、後三成觀。前中，初二標能所二章，先顯所歎體寂，謂地生草木，然於地中求草木種實不可得，喻佛應機現有差別，於佛求別意不可得，故下云「無量身非佛」等；後顯能歎平等，可見。下五廣釋中，先三偈釋前能歎空，一明業非有：二以業類身、身亦非有：三以業身類識，識亦非有。下二偈釋前所歎非有中，先明應機大用、後明體非若干。下三明行益中，一證見法身益、二破相歸真、三證實離相。

Eighth, illuminating the Buddha's dharmakāya is named Forest of Steadfastness, praising the quiescence of the essence of the Buddha's dharmakāya. The ten verses are divided into two: the first seven reveal the dharma, and the latter three accomplish contemplation. In the former, the first two establish the two headings of subject and object: first, revealing the quiescence of the essence which is praised, meaning that the earth produces grass and trees, yet seeking the seeds of grass and trees within the earth is truly impossible, which illustrates that the Buddha manifests differentiations in response to capacities, but seeking any differentiated intent within the Buddha is impossible; hence below it says: 'The immeasurable bodies are not the Buddha,' and so forth. Later, it reveals that the praising subject is equal; this is evident. In the five below that broadly explain, first three verses explain the emptiness of the aforementioned praising subject: 1. explaining that karma is not existent; 2. using karma to analogize the body, the body is also not existent; 3. using karma and the body to analogize consciousness, consciousness is also not existent. In the two verses below explaining that the aforementioned object of praise is non-existent, they first explain the great function of responding to capacities, and then explain that the essence is not plural. In the three below explaining the benefit of practice: 1. the benefit of realizing and seeing the dharmakāya; 2. breaking marks and returning to truth; 3. realizing reality and departing from marks.