大方廣佛華嚴經疏 10.13

10.13

第十上方菩薩，此與前名顛倒而已。十頌讚佛圓音現身神變自在，答無能攝取問，謂此願力普周，無能令不取故。於中分三：初三頌歎佛圓音雨法德，然具十義：一唯一妙音，一梵音故；二遍聞一切，稱法性故；三此一即多，事理融故；四彼一一音雨多法雨；五彼法各具一切文詞；六各同一切眾生之音；七此音各各遍一切處；八所說各顯性淨之理；九各令一切普得見聞；十各各皆得究竟之益。上之十義，從一妙音展轉開之，具十無盡方曰圓音，文處可見。次四歎佛現身無礙德，初偈解脫力故現處周細、次偈法身力故現相即虛、後二偈以般若德發揮前偈。初偈釋下半。言影像者，顯無方所故，謂光東則影西、光西則影東，質對像生來無所從、質謝像亡去無所至，故此影像即空無體。後偈釋上半。言如空者，不可取等故。故雖現形，猶如水月，平等如空。後三歎佛神變自在德，一則毛孔廣容、二則願能普遍、三舉少況多。又上略配十句，其中具有四十句意，不能繁指。

Tenth, the bodhisattva of the direction above: this name is merely inverted from the previous one. The ten verses praise the Buddha's round voice and bodily manifestations of sovereign transformations, answering the question regarding 'incapacity of comprehension'; that is, because the power of this vow is all-pervading, none are able not to comprehend it. In this, there are three parts: The first three verses praise the virtue of the Buddha's round voice raining down the Dharma, which indeed possesses ten meanings: first, it is only a single wondrous voice, being a single brahmā-voice; second, it is heard everywhere by all, according with the dharmatā; third, this one is immediately many, because phenomena and noumenon interpenetrate; fourth, that each and every voice rains down many Dharma-rains; fifth, those teachings each possess all words and expressions; sixth, each accords with the voices of all sentient beings; seventh, these voices each pervade all places; eighth, what is spoken each reveals the principle of natural purity; ninth, each causes all universally to see and hear; tenth, each and every one attains ultimate benefit. The ten meanings above unfold successively from a single wondrous voice; only by possessing ten exhaustless qualities is it called a 'round voice', as can be seen in the text. The next four [verses] praise the virtue of the Buddha's unobstructed manifestation of his body: the first verse [explains that] due to the power of liberation, the places of manifestation are all-pervading and subtle; the next verse [explains that] due to the power of the dharmakāya, the manifested marks are immediately empty; the latter two verses use the virtue of prajñā to illuminate the preceding verses. The first of these explains the lower half [of the preceding verse]. Saying 'images' reveals that there is no fixed location: that is, when the light is in the east, the shadow is in the west; when the light is in the west, the shadow is in the east. An image arises facing an object, coming from nowhere; when the object passes and the image disappears, it goes nowhere. Therefore, this image is empty and without essence. The latter verse explains the upper half [of the preceding verse]. Saying 'like space' is because it cannot be grasped, and so forth. Therefore, although forms are manifested, they are like the moon in water, universally equal like space. The last three [verses] praise the virtue of the Buddha's sovereign supernatural transformations: first, a single pore accommodates extensively; second, his vows can pervade universally; third, citing the few to illustrate the many. Furthermore, the ten phrases are briefly matched above, but among them the meaning of forty phrases is contained, which cannot be detailed here at length.