大方廣佛華嚴經疏 42.7

42.7

第二「佛子此菩薩隨諸眾生身心」下明眾生世間自在行。謂隨感能應，調伏眾生自在故。於中三：初總明感應、二「所謂」下別顯感應。於中，顯化生行有二自在：一化同物身，沙門中現沙門形等故，即身自同事。二「又應」下化應物心，以身不必同其所化，即心自同事，故論云「彼行化眾生，身心自同事。」三「佛子菩薩如是」下總結感應。如是如是者，現類眾多故，若身若心無偏頓應故。論結云「自身心等分示現」也。

Second, from "Bodhisattvas, O Sons of the Buddha, in accordance with the bodies and minds of all sentient beings" onward, explains the practice of mastery over the realm of sentient beings. This means being able to respond according to resonance, through mastery in subduing sentient beings. Within this are three: 1. generally explaining resonance and response; 2. from "That is to say" onward, specifically showing resonance and response. Herein, in showing the practice of transforming beings, there are two masteries: 1. transforming to be identical with the body of the creature—because he manifests the form of a śramaṇa among śramaṇas and so forth, this is identifying in action with their bodies; 2. from "Also responding to" onward, transforming to respond to creatures' minds—because his body need not be identical with those transformed, this is identifying in action with their minds; hence the treatise says, "In his practice of transforming sentient beings, he identifies in action with their bodies and minds." 3. From "Bodhisattvas, O Sons of the Buddha, thus" onward, generally concludes resonance and response. "Thus and thus" means that because the manifested types are numerous, whether in body or mind, he responds suddenly without partiality. The treatise concludes: "manifesting in equal proportions to his own body and mind."