大方廣佛華嚴經疏 7.42

7.42

第十六道場神，十一法、十一偈。一「出現」字兩用，謂有佛出現，即出現莊嚴具而為供養。佛昔如是，神以大願倣之。二對物成行，令物倣之。施為行先，故偈偏舉。三夢覺皆化，則時處俱遍。四外寶內眼，重重難捨。為物說行，故云能雨。五清淨焰形神，前列中無。謂色相道場俱妙莊嚴，並為熟物。六疑境界者，以唯心為正念。疑法性者，以無得為正念。實則無正無邪方稱曰正，無念不念是真念矣。諸念不生，正念方生耳。故隨根雨法，斷疑生智。七辯才雨法，稱根故喜。八深廣讚佛，故名實雙美。九樹王眷屬，並如經初。十即前身遍十方而無來往，智入諸相了法空寂也。十一種種力者，佛有無量力故，因行亦然，皆嚴具顯示。既是道場之神，故得道場事中解脫。

Sixteenth, the spirits of the bodhimaṇḍa, eleven dharmas and eleven verses: First, the characters 'appear' are used twice; that is, when a Buddha appears, he immediately causes adornments to appear to make offerings. The Buddha was like this in the past, and the spirit emulated him with great vows. Second, accomplishing practices in relation to living beings, causing living beings to emulate them. Giving comes first among practices, hence the verse singles it out. Third, transforming in both dreams and waking, thus pervasive in both time and place. Fourth, external treasures and internal eyes are repeatedly hard to give away. Preaching practice for living beings, hence it is said that he can 'rain down.' Fifth, the spirit Pure Blazing Form is absent from the earlier list. That is, both form-marks and the bodhimaṇḍa are wonderfully adorned, both serving to mature living beings. Sixth, those who doubt realms take mind-only as right mindfulness. Those who doubt the Dharma-nature take non-attainment as right mindfulness. In reality, being free from both right and wrong is truly called 'right'; being free from thought and non-thought is true mindfulness. Only when thoughts do not arise does right mindfulness arise. Hence, raining down the Dharma according to capacities cuts off doubt and produces wisdom. Seventh, raining down the Dharma with eloquence, rejoicing because it accords with capacities. Eighth, deeply and vastly praising the Buddha, hence both name and reality are doubly magnificent. Ninth, the tree king and retinue are both as at the beginning of the sūtra. Tenth, the aforementioned body pervades the ten directions without coming or going, and wisdom enters all marks, understanding that dharmas are empty and quiescent. Eleventh, 'various powers': because the Buddha has immeasurable powers, the causal practices are likewise so, all displayed through adornments. Since they are spirits of the bodhimaṇḍa, they attain liberation in matters of the bodhimaṇḍa.