大方廣佛華嚴經疏 7.44

7.44

第十八身眾神十法。一淨喜境界神者，初列處名華髻莊嚴。或是名廣，略舉其半。或梵音相類，譯者之誤，未勘梵本法門。初三可知。四相即無相，故如空遍住。空非獨虛亦遍於色，住非分住一塵亦周。如芥子空即不可盡，身與法性不可分故。五威儀施化無心頓現，斯即佛境，難以言思。六佛為良田，出世難遇，一興微供，果獲五常。略言色力，亦有常命安樂辯才，此五皆常，方云滿足。受報無盡，故悉離貧窮。七齒光除垢，表所說淨故。八有染於五塵、無慈於六趣者，愚癡魔業也。體五欲性，虛己兼亡，彼業斯轉，而名云守護。攝持者，善守根門，攝散持德，則遠魔矣。然魔事惑，不出三毒及慢。魔惱眾生不出三事，謂上妙五欲及諸苦具、為說邪法。則三毒是生，三毒內著即為魔業。今守護覺察，魔如之何？即偈中解脫道也。九有三意：一身雖周於法界，多示為王，攝御自在故。二八相處於王宮，俯接物故。三法界菩提樹下，法王宮故。十迷於本空，故有妄苦。無漏本有，是淨善根。

Eighteenth, the ten dharmas of the body-manifesting spirits: First, the spirit Pure Joy Realm: in the initial listing, the name was Flower Topknot Adornment. Perhaps the name was long and only half was cited briefly; or the Sanskrit sounds were similar and it was a translator's error; we have not yet checked the Sanskrit text of this Dharma gate. The first three can be understood. Fourth, marks are non-marks, hence abiding pervasively like empty space. Space is not merely void, but also pervades form; abiding is not fractional abiding, but pervades even a single dust particle. Like the emptiness of a mustard seed, it cannot be exhausted, because body and Dharma-nature cannot be divided. Fifth, delivering and transforming through deportment, appearing suddenly without deliberate mind; this is the Buddha's realm, difficult to conceive or describe. Sixth, the Buddha is a fertile field, rarely encountered when appearing in the world; making a single slight offering yields the five constants as fruit. Briefly mentioning physical strength, there are also constant life, ease, and eloquence; only when all five are constant is it called fulfilled. Receiving boundless retribution, hence all depart from poverty. Seventh, tooth-light removes defilement, signifying that what is preached is pure. Eighth, being tainted by the five dusts and lacking compassion for the six destinies is the ignorant work of Māra. Realizing the nature of the five desires, emptying self and eliminating [attachment], that karma is transformed, and it is called 'guarding.' 'Maintaining' means guarding well the sense-doors, gathering scattering and maintaining virtues, thereby keeping Māra far away. Yet the delusions of Māra's works do not go beyond the three poisons and pride. Māra's troubling of sentient beings does not go beyond three things: superior and wondrous five desires, instruments of suffering, and preaching false teachings. Then the three poisons arise; clinging internally to the three poisons constitutes Māra's work. Now, guarded and alert, what can Māra do? This is the path of liberation in the verse. Ninth, there are three meanings: First, although the body pervades the dharmadhātu, it mostly manifests as a king, because of sovereign governance. Second, the eight aspects dwell in a royal palace, to condescend and engage living beings. Third, under the Bodhi tree of the dharmadhātu, which is the Dharma King's palace. Tenth, confused about fundamental emptiness, there is therefore false suffering. The uncontaminated is fundamentally inherent; this is the pure root of goodness.