大方廣佛華嚴經疏 25.47

25.47

第九下方菩薩。解佛遍應法界之身，而不離法性，若彼星宿粲然羅空不可縛著，故以為名。十頌顯佛此德，分為三別：初三總顯即體之應、次六別釋體應自在、後一拂去自在之迹。前中，初偈約處顯身之遍，謂法性身則無所住，約自受用則無所不住，名為普住。約他受用及變化身，有感則往，故云一切土皆往。若約十身，無處非佛，故云一切處咸見。次偈約機顯身之多，故云一切。及八相事，皆由物感。後偈結歎難思，初句總標；下三句顯相：二句約感不能思，思惟約心，見通心眼；下句約應難思，云誰能現。次六別釋中，初三順釋、後三反釋。今初。初偈釋前誰能現義，謂現即同如，無生滅故。次偈釋前誰能思義，謂起心而思，是妄分別有依有正，法性之中能所斯寂。後偈釋前誰能見義，謂能應隨緣，體本自無，能感之機竟何所見？後三反釋中，謂由無思見等方能思等，則反顯前有思見等不了佛境。於中，初偈無思思，要無著無礙故。次偈無現現，神力之現，體即虛故。後偈明無見見，躡前無所有為見，則稱實之見非唯見佛，亦得疾成。三一偈拂自在之迹者，上明自在尚假言詮，正覺超言，故拂言迹。超言亦假，應忘言契之。

Ninth: the bodhisattva of the lower direction. He understands that the Buddha's body, which universally responds throughout the dharmadhātu, does not depart from dharmatā, like those stars shining brilliantly arrayed across the sky that cannot be bound or attached to; hence he takes this as his name. The ten verses reveal this virtue of the Buddha and are divided into three parts: the first three generally reveal the response that is identical with the essence; the next six specifically explain the sovereignty of essence and response; the last verse brushes away the traces of sovereignty. In the former, the first verse explains the pervasiveness of the body in terms of place: the dharmatā body has nowhere it abides, while in terms of the self-enjoyment body there is nowhere it does not abide, which is termed 'universally abiding.' In terms of the other-enjoyment and transformation bodies, wherever there is resonance he goes, hence it says 'he goes to all lands.' If in terms of the ten bodies, there is no place that is not the Buddha, hence it says 'in all places all see him.' The next verse explains the multiplicity of the body in terms of beings' capacities, hence saying 'all'; and the events of the eight marks are all due to beings' resonance. The final verse concludes with praise of its unfathomability: the first line generally states it; the lower three lines reveal the marks: two lines are in terms of resonance being inconceivable—'thinking' refers to the mind, while 'seeing' encompasses both mind and eye; the lower line is in terms of the response being difficult to conceive, saying 'who can manifest?' In the next six specific explanations, the first three explain progressively, and the latter three explain inversely. First, the former: the first verse explains the previous meaning of 'who can manifest,' meaning that manifesting is identical with tathatā, because it has no arising or ceasing. The next verse explains the previous meaning of 'who can conceive,' meaning that giving rise to thought and conceiving is the false discrimination of dependent and primary [retribution], whereas within dharmatā, subject and object are entirely stilled. The last verse explains the previous meaning of 'who can see,' meaning that the responsive capacity accords with conditions while its essence is fundamentally non-existent; so what does the resonant capacity ultimately see? In the latter three inverse explanations, it means that only through absence of conceiving, seeing, and so forth is one able to conceive and so forth, thereby conversely revealing that the previous having of thought and seeing does not comprehend the Buddha's realm. Therein, the first verse is conceiving without conceiving, because it must be unattached and unobstructed. The next verse is manifesting without manifesting, because the manifestation of spiritual power is in essence empty. The final verse clarifies seeing without seeing, taking the preceding 'having nothing' as seeing; thus seeing that accords with reality not only sees the Buddha, but also achieves swift attainment. The third part, one verse brushing away the traces of sovereignty: what was explained above as sovereignty still relied on verbal formulation, whereas sambodhi transcends words, so it brushes away the traces of words. Transcending words is also provisional; one should forget words and tally with it.