大方廣佛華嚴經疏 7.45

7.45

第十九金剛神長行十法。一見如來身普現非別，豈唯凡現之？處即無邊相，亦隨一一色相皆無有邊。次四可知。但第五神，初卷中名諸根美妙，今但云妙臂，文義俱闕。又加天主，以現為世主故。六法海深奧槃節差別，巧說令現無有遺餘。七約神且說寶飾為嚴，巧攝己眾；約佛方便相好為嚴，無不攝也。八因深故大福為能嚴，果勝故德相皆明足。九惡謂十惡，險者惡之因也，能陷自他及險道故。十若以現文則摩尼髻是所雨，若以義取此神名摩尼髻，亦得髻是能雨，一切菩薩嚴具是所雨，表菩薩智光圓滿故。偈中第六云漩澓者，水之漩流洄澓之處，一甚深故、二迴轉故、三難渡故。法海漩澓亦然，一唯佛能究故；二真妄相循，難窮初後故；三聞空謂空則沈於漩澓，聞有謂有等皆類此知。故云一切差別義也。餘並可知。上來異生眾竟

Nineteenth, the ten dharmas of the prose on the vajra spirits. First, seeing the Tathāgata's body appearing universally is not distinct [to particular places]; how could it only be that ordinary beings see it? Where it appears, its marks are boundless, and along with each and every physical mark, each is also without boundary. The next four can be understood. However, as for the fifth spirit, in the first fascicle his name was 'Wondrously Fine Faculties', but here it only says 'Wondrous Arms'; both text and meaning are lacking. Furthermore, 'Heavenly Lord' is added because he manifests as a lord of the world. Sixth, the ocean of the Dharma is deep and profound, with knotted intersections and distinctions; skillfully preaching it causes it to manifest without remainder. Seventh, in terms of the spirit, it is provisionally said that precious adornments serve as decoration, skillfully gathering his own assembly; in terms of the Buddha, the expedient marks and signs serve as adornment, leaving none ungathered. Eighth, because the cause is deep, great fortune can adorn it; because the fruit is supreme, the virtuous marks are all clear and complete. Ninth, 'evil' refers to the ten evils; 'perilous' is the cause of evil, because it can trap oneself and others, as well as the perilous paths. Tenth, if taken according to the present text, the maṇi topknot is what is rained down; if taken according to the meaning, since this spirit is named Maṇicūḍa ('Maṇi Topknot'), it can also be that the topknot is that which rains down, and the adornments of all bodhisattvas are what are rained down, representing the perfection of the light of bodhisattva wisdom. In the gāthā, the sixth [verse] speaks of 'whirlpools' (xuánhù), which are places where water eddies and swirls: first, because they are exceedingly deep; second, because they revolve; third, because they are difficult to cross over. The whirlpools of the Dharma ocean are also like this: first, only a Buddha can exhaust them; second, truth and delusion follow one another, so that their beginning and end are difficult to fathom; third, hearing of emptiness, one takes it as emptiness and sinks into the whirlpool, and hearing of existence, one takes it as existence—the rest may be understood in this manner. Therefore it says 'all distinct meanings'. The rest can all be understood. Above, the assembly of distinct births is concluded.