大方廣佛華嚴經疏 10.9

10.9

第六東南方，慧燈菩薩，名全同前。十頌讚諸菩薩悟入深廣，由三昧力見佛三昧，即答三昧問也。於中分四，初二歎見佛真體，一見佛離相、二見佛自在。言離眾相者，《般若》云「離一切諸相則名諸佛」。慈氏論云「但離四相，即離一切」，謂名、義、自性及差別也。言自在者，由菩薩定慧雙運，故見佛自在也。次四頌明悟法，一證深理法願力而現、二悟多行法福智成形、三達果法體無不遍、四了教法深廣難知。三有二頌歎身業普應，一深、二廣。云堅密者，齊佛體用。堅即金剛之身，密謂三密之一。即一而多，故遍一切；即大而小，故現塵中。無功之應，故無相而現。若約法門，此身即如來藏性也。不可破壞故堅，深而難見故密。眾生塵心無不皆具，本自有之，故曰無生。體絕百非，故曰無相。眾生六根，是謂諸國。四後二頌歎得佛加持，一此佛力、二餘佛力。

Sixth, the southeastern direction, Bodhisattva Jñānapradīpa; his name is entirely identical to the earlier one. His ten verses praise the bodhisattvas for awakening to and entering the deep and vast, seeing the Buddha's samādhi through the power of samādhi, which answers the question on samādhi. Therein, it is divided into four parts: The first two praise seeing the true essence of the Buddha: first, seeing the Buddha as free from marks; second, seeing the Buddha as sovereign. Regarding 'free from all marks', the Prajñā[pāramitā] states: 'Being free from all marks is called the Buddhas.' Maitreya's treatise says: 'Merely being free from the four marks is being free from everything', referring to name, referent, intrinsic nature, and distinction. 'Sovereign' means that due to the bodhisattvas' simultaneous operation of concentration and wisdom, they see the Buddha as sovereign. The next four verses clarify awakening to the Dharma: 1. Realizing the profound noumenal Dharma, which manifests through the power of vows; 2. Awakening to the Dharma of manifold practices, where merit and wisdom form the body; 3. Penetrating the Dharma of fruition, whose essence pervades everywhere; 4. Comprehending the Dharma of teaching, which is profound, vast, and difficult to know. Third, there are two verses praising bodily karma as universally responding: first, its depth; second, its breadth. The term 'firm and dense' matches the Buddha's essence and function. 'Firm' refers to the vajra body; 'dense' refers to one of the three mysteries. Being both one and many, it pervades everything; being both great and small, it manifests within dust motes. Being an effortless response, it manifests without marks. In terms of the Dharma-gate, this body is the nature of the tathāgatagarbha: indestructible, hence 'firm'; profound and difficult to see, hence 'dense'. Sentient beings' defiled minds all possess it; naturally having it originally, it is called 'non-arising'. Its essence transcends the hundred negations, hence it is called 'signless'. The six faculties of sentient beings are what are termed the 'various lands'. Fourth, the final two verses praise obtaining the Buddha's empowerment: first, the power of this Buddha; second, the power of other Buddhas.