大方廣佛華嚴經疏 7.51

7.51

第三十異名菩薩，亦各一法。長行中，一得成菩薩四種方便，一地位；二度行；三調生，即行位所作；四嚴剎，通二利因果也。或一地一度滿，或地地諸度滿。此一為總，下九皆別。然不出上四，多顯調生，謂二遍轉法輪、三普示滅惑、四普嚴場會、五以法隨機、六為物永存、七法印悟物、八頓顯終始、九同佛往修、十光顯如來難思之境。以偈對釋，文並可知。唯第六偈略須開示。初句，所證性淨法身言無相者，示真如相。身即體義，在纏不染、出障非淨，凡聖必同，故云平等。次句，出纏法身也。真如出煩惱障，故云離垢；出所知障，故云光明。又塵習雙亡，故云離垢；真智圓滿，故曰光明。淨法身者，揀於在纏。後半，體用無礙身，由出纏故應用無方。約理即是體用無礙，約用則止觀雙運，故得果則寂照為身，即用之體故寂、即體之用故智。體用既無不在，佛身何有量耶，故能普應十方。此句正顯化用故。經云「水銀和真金，能塗諸色像。智慧與法身，處處應現往。」即斯義也。

Third, the ten bodhisattvas of distinct names also each have one dharma. In the prose: first, attaining the accomplishment of the four expedients of a bodhisattva: first, stages; second, pāramitā practices; third, taming sentient beings, which is that which is done in the practices and stages; fourth, adorning kṣetras, which encompasses the cause and fruit of both benefits. Either in one stage one pāramitā is fulfilled, or in stage after stage all pāramitās are fulfilled. This one is general, and the nine below are all particular. However, they do not go beyond the above four, mostly manifesting the taming of sentient beings: second, universally turning the wheel of the Dharma; third, universally showing the eradication of afflictions; fourth, universally adorning bodhimaṇḍa assemblies; fifth, according with capacities by means of the Dharma; sixth, eternally abiding for the sake of beings; seventh, awakening beings through the Dharma seal; eighth,頓-manifesting the end and the beginning; ninth, practicing together with the Buddha in the past; tenth, glorifying the Tathāgata's inconceivable realm with light. By matching them with the gāthās for explanation, the text can all be understood. Only the sixth gāthā briefly requires instruction. In the first line, the naturally pure dharmakāya realized is said to be 'without marks', which reveals the mark of tathatā. 'Body' has the meaning of essence; within defilement it is unstained, and emerging from obstructions it is not [newly] pure; ordinary beings and sages are necessarily identical, hence it says 'equal'. The next line is the dharmakāya emerging from defilement. Tathatā emerging from the affliction obstruction is called 'free from defilement'; emerging from the cognitive obstruction is called 'radiant'. Moreover, dust-mote habits both perishing is called 'free from defilement'; true wisdom being complete is called 'radiant'. 'Pure dharmakāya' is distinguished from being within defilement. In the second half, the body of the non-obstruction of essence and function, due to emerging from defilement, adapts and functions without fixed limit. In terms of noumenon, it is the non-obstruction of essence and function; in terms of function, it is the dual exercise of śamatha and vipaśyanā; therefore, attaining the fruit, tranquility and illumination constitute the body. Being the essence of function, it is tranquil; being the function of essence, it is wisdom. Since essence and function are nowhere absent, how could the Buddha's body have measure? Thus it can universally respond to the ten directions. This line directly reveals the transformative function. As the sūtra says: 'Mercury blended with genuine gold / Can coat all colored images. / Wisdom and the dharmakāya / Universally manifest and go everywhere.' It is precisely this meaning.