大方廣佛華嚴經疏 10.5

10.5

第二南方，法喜菩薩，前雲集中名普照法海慧，會義亦同。光明，即照法故。十頌歎佛寂用應機德，答前境界。法身顯現，即分齊境。無生無體，即所觀境。眾生國土，皆所化境。於中分三：初四依真起應，於中分二：先一偈顯真佛身常者，第一義常，出三世故。智符於理，湛然常照。顯者，離二障故。現者，常在前故，不同眾生自體常也。法界悉充滿者，諸根相好一一無邊，無限福智所莊嚴故。次二句音恒用普，恒自受用廣大法樂故。下三偈起用，初一普隨物樂、次一感應道交、後一法光無際。二有三偈，體用無礙。於中，初二句約相，無生現生；次二句約性，無住而住；次一偈約用，無去住而普周。後偈體用雙拂。謂無體拂上無生，無生為佛法體故，今體即非體。無住處者，拂約性二句，亦無生可得拂示生句。下半拂前第二偈約用，用如影故。三有三偈，明真應無盡，一法雲無盡、二眾會無盡、三身相無盡。無盡相言，兼真身故。終不盡者，全同體故。

Second, the southern direction, Bodhisattva Dharmaprīti. In the earlier assembly gathering, his name was Puzhao Fahaihui (Wisdom of the Universally Illuminating Ocean of Dharmas); the underlying meanings also converge. 'Light' is precisely illumination of the Dharma. His ten verses praise the virtue of the Buddha's quiescent function responding to capacities, answering the previous [inquiry regarding the Buddha's] realm. The manifestation of the dharmakāya is the delimited realm. Non-arising and essence-less is the contemplated realm. Sentient beings and lands are the realm to be transformed. This section is divided into three parts: First, four verses on manifesting responses on the basis of reality. This is subdivided into two: the first verse reveals the permanence of the true Buddha-body. It is permanent in the ultimate truth, transcending the three times. Wisdom accords with noumenon, serenely and constantly illuminating. 'Revealed' means being free from the two hindrances. 'Manifest' means being ever-present before [beings], unlike the permanence of the self-essence of sentient beings. 'Fully pervading the dharmadhātu' means that each and every faculty, major mark, and minor sign is boundless, adorned by limitless merit and wisdom. The next two lines indicate that the voice is constant and its function is universal, constantly enjoying for itself the vast joy of the Dharma. The following three verses express the arising of function: the first universally accords with the inclinations of beings; the second describes the mutual resonance between stimulus and response; the last describes the boundlessness of the light of Dharma. Second, there are three verses on the non-obstruction between essence and function. Therein, the first two lines concern marks: non-arising manifests arising; the next two lines concern nature: abiding nowhere, yet abiding; the next verse concerns function: without coming or abiding, it universally pervades. The subsequent verse brushes away both essence and function. 'Having no essence' brushes away 'non-arising' above, for non-arising is the Dharma-essence of the Buddha; now, this essence is no-essence. 'Having no place of abiding' brushes away the two lines concerning nature, and 'neither is any arising apprehendable' brushes away the line on manifesting arising. The lower half brushes away the function in the second verse above, because function is like a reflection. Third, there are three verses explaining the inexhaustibility of the true and responsive [bodies]: first, inexhaustibility of the cloud of Dharma; second, inexhaustibility of the assemblies; third, inexhaustibility of bodily marks. The mention of 'inexhaustible marks' encompasses the true body as well. They 'never come to an end' because they are completely identical in essence.