大方廣佛華嚴經疏 12.15

12.15

第三「爾時」下，正顯佛興。於中分二：初一處道成、二「如於」下結通廣遍。初中，先總、後「其身下」別。別顯勝德，略有十相：一示身相，法無不在本自普周，智與理冥故等彼真界，能令色相隨彼融通，法界塵毛重重全遍。二悲相，不捨因行，無所不生。三成相，理行時處，為一切道場。身智俱遊，名為普詣。四色相，湛然常住，稱為妙色。色色無邊，故云具足。並無質累，是謂清淨。五勝相，色容蔽於大眾，威德攝於群魔。力無畏圓，何能映奪？六貴相，無邊寶相圓明可貴，超過聖帝，故曰分明。七應相，不往普現，如鏡中像。八無礙相，有感斯見，無隔山河。九者化相，化從真流，源無有異。十吉祥相，身智光照，普稱世間。此上大同經初。二結通中，且結同類一界，餘皆略也。

Third, from 'At that time' onward, properly reveals the Buddha's arising. Within this it divides into two: first, achieving the Way in one place; second, from 'as in' onward, concluding with its universal pervasion. In the first part, there is first a general statement, and later, from 'his body' onward, the particulars. Specifically revealing his supreme virtues, there are briefly ten marks: 1. The mark of manifesting the body: the Dharma is nowhere absent and originally universally pervasive; because wisdom merges with noumenon, it equals that true realm, able to cause bodily forms to melt and penetrate in accordance with it, entirely perverting throughout the dharmadhātu's dust motes and hairs, layer upon layer. 2. The mark of compassion: not abandoning causal practices, there is nowhere he is not born. 3. The mark of accomplishment: noumenon, practice, time, and place constitute all bodhimaṇḍas; body and wisdom traveling together is called 'universally proceeding'. 4. The mark of form: serenely constantly abiding, it is called 'wondrous form'; each form is boundless, hence called 'complete'; entirely free from material defilement, this is called 'pure'. 5. The mark of supremacy: his bodily countenance overshadows the great assembly; his majesty and virtue subdue the hordes of Māra. Powers and fearlessnesses being complete, what could outshine him? 6. The mark of nobility: boundless jewel marks, complete and luminous, are precious; surpassing holy universal monarchs, hence called 'distinctly clear'. 7. The mark of response: without going, he universally appears, like an image in a mirror. 8. The mark of unobstructedness: where there is an impulse, he is seen, unhindered by mountains or rivers. 9. The mark of transformation: transformations flow from the real; their source is no different. 10. The mark of auspiciousness: the light of body and wisdom universally accords with the world. The above broadly corresponds to the beginning of the sūtra. In the second part, concluding with universal pervasion, it momentarily concludes with one realm of the same category, and the rest are all omitted.