大方廣佛華嚴經疏 25.46

25.46

第八西北方菩薩。真如體淨，能成白法，復淨世間，故名離垢。十頌多歎如來淨德，前六淨他、後四自淨。前中，前二總明、後四別釋。今初，前偈智淨，妄惑既寂，真智不無。開示無我，知見性相，故名為法。後偈身淨，謂拂應顯真。後別釋中，前二釋第二偈、後二釋初偈。前中初偈，正明欲見諸佛，應專佛境，隨念隨現，故名心等。又了心境即佛真性，迷則不知、念則便現。次偈轉釋專念之義。無漏具德，故能專念。後二中，前偈釋普淨世間，說法現身而能淨故。後偈釋開示佛法，示其所悟二無我故。後四自淨中，初一已淨差別之用。後三內淨三德：一見性成佛，自開法身，稱性現應。次偈無得成佛，自開般若。佛法所覺，菩提能覺，必能所相因，故俱叵得，無所得者則得菩提。後偈離妄成佛，自開解脫，不動無住故。妄倒斯寂，名真解脫。

Eighth: the bodhisattva of the northwestern direction. The essence of tathatā is pure, able to accomplish pure dharmas and further purify the world, hence he is named Vimaladhvaja (Spotless). The ten verses mostly praise the Tathāgata's pure virtues: the first six purify others, and the latter four concern self-purification. In the former, the first two explain generally, and the latter four explain in detail. Now, in the first part, the preceding verse concerns the purification of wisdom: once delusional afflictions are stilled, true wisdom is not absent; revealing selflessness, knowing and seeing nature and marks, it is therefore called Dharma. The subsequent verse concerns the purification of the body, meaning brushing aside the responsive to reveal the true. In the subsequent detailed explanation, the first two explain the second verse, and the latter two explain the first verse. Therein, the first verse properly clarifies that if one wishes to see the Buddhas, one should focus exclusively on the Buddha's realm; as one contemplates, so it manifests, hence it is called 'mind equal.' Furthermore, realizing that the realm of mind is precisely the Buddha's true nature, in delusion one does not know it, but in contemplation it immediately manifests. The next verse further explains the meaning of exclusive contemplation: possessing virtues without outflows, one is therefore able to contemplate exclusively. In the latter two, the preceding verse explains universally purifying the world, because by preaching the Dharma and manifesting the body he is able to purify. The subsequent verse explains revealing the Buddhadharma, showing the two kinds of selflessness he has awakened to. In the latter four on self-purification, the first has already purified the differentiated functions. The latter three internally purify the three virtues: first, seeing the nature and achieving buddhahood, spontaneously unfolding the dharmakāya and manifesting responsiveness in accordance with nature. The next verse concerns achieving buddhahood through non-attainment, spontaneously unfolding prajñā: Buddhadharma is what is awakened to, and bodhi is the capacity to awaken; since the capacity and object are necessarily interdependent, both are unobtainable, and one who has nothing to obtain obtains bodhi. The final verse concerns achieving buddhahood by departing from delusion, spontaneously unfolding liberation, because he is unmoving and non-abiding; when erroneous delusions are stilled, this is called true liberation.