大方廣佛華嚴經疏 25.24

25.24

第十四「永離一切」下明凡所現身不可分別。下經但云「無能測身」。即觀察如來，如其勝解示現功德。由上云「善巧別知」，故此次云「於前所化邪正及俱行中無有分別」。文中，初二句明無分別義。世虛妄解種現俱亡，故云永離，由自無分別故、餘不可以分別知故。親光名為能正攝受無染自體殊勝功德，謂佛身功德非是雜染分別所起，無煩惱業生之雜染，故不可分別。而無性云隨機現身如摩尼珠無分別者，則順今文佛無分別，不順彼經不可之言。次「放光明」下彰所示現皆無分別。見無厭足，而顯眾生不能分別，如瞿波觀佛毛孔，念念無厭不能窮究故。「以大功德」下辨能現德。「出生」已下明所現益。「諸根」已下辨所現相。謂諸根圓滿，境界自在。作諸佛事，總彰現意。作已便沒，明現時分。既隨勝解，現則感、謝應移。

Fourteenth: from "forever free from all" onward clarifies that whatever bodies are manifested cannot be conceptualized. The sūtra below simply says, "a body none can fathom." That is, it is the contemplation of the Tathāgata's virtue of manifesting in accordance with their adhimukti (resolute faith). Since it was said above that [the Buddha] "skillfully distinguishes," this section therefore says next, "being devoid of conceptualization with regard to the wrong, right, and mixed practices of those previously mentioned candidates for conversion." In the text, the first two lines clarify the meaning of non-conceptualization. Because the seeds and active manifestations of mundane, false conceptualization are both extinguished, it says "forever free"; and because [the Buddha] is himself without conceptualization, others cannot know him through conceptualization. Śīlabhadra calls it the supreme virtue of being able properly to sustain the undefiled self-nature, meaning that the virtues of the Buddha's body are not generated by defiled conceptualization, and being free from the defilements of affliction, karma, and rebirth, they cannot be conceptualized. As for Asvabhāva's statement that manifesting bodies in accordance with capacities is like a mani jewel, free from conceptualization, this accords with the present text's [statement that] the Buddha is free from conceptualization, but does not accord with that sūtra's statement that [it] cannot [be fathomed]. Next, from "emitting light" onward reveals that all that is manifested is free from conceptualization. Seeing without satiation illustrates that sentient beings cannot conceptualize it, just as when Gopā contemplated the Buddha's pores, from thought-moment to thought-moment she was never satiated, yet could not fathom them. From "with great merit" onward explains the virtue that is capable of manifesting. From "giving rise to" onward clarifies the benefit of what is manifested. From "the sense faculties" onward distinguishes the marks of what is manifested: that is, the sense faculties being perfect and completely sovereign in all spheres of experience. "Performing all Buddha-deeds" generally reveals the intent behind the manifestation. "Disappearing as soon as it is performed" clarifies the time frame of the manifestation: since it follows their adhimukti, when it manifests there is resonance, and when it ceases, the response shifts.