大方廣佛華嚴經疏 9.18

9.18

第三光聲自述。前既光聲召命，今亦光聲自述。菩薩位極用窮深廣，若非自述，時眾難知。十頌分二：初一總明，兼陳說處；後九別顯德用殊勝，文分為三：初三通顯體用自在。初偈悲智相導，度眾生而不疲；次偈空有雙觀，入法門而常寂；後偈物我無滯，故化他而自清。次五頌別敘前現自在，與前影略。一身遍十方智觀寂滅，即顯不唯來此會也。二身光普入，智眼遍觀。三住一毛端遍動諸剎，況乎於上處寶蓮華。四塵塵多身、門門化異，舉一歿生門可以例諸。五念劫無礙，結由證深。念劫既融，故於念念能作。法性無礙者，分與無分皆無礙故。謂證理不唯無分，故在一切處而全在一法，一切法亦然，各有四句，身等不唯分故，常在此而無不在，思之。後一偈結廣有歸。普賢勝行皆入，非獨向來所陳，故能光中演斯自在。

Third, the self-narration in light and sound. Previously, there was summons and command through light and sound; now there is also self-narration through light and sound. The bodhisattvas' station is ultimate and their functions exhaustively deep and vast; if not narrated by themselves, the assembly at that time would find it difficult to know. The ten verses are divided into two: the first one broadly explains [it] and also states the place of exposition; the latter nine distinctly reveal the extraordinary nature of their virtues and functions. The text is divided into three: The first three generally reveal the sovereignty of essence and function. In the first verse, compassion and wisdom guide one another, delivering sentient beings without fatigue. In the next verse, emptiness and existence are contemplated together, entering dharma-doors while remaining constantly tranquil. In the last verse, there is no obstruction between self and others; hence while transforming others, one is inherently pure. The next five verses distinctly recount the previous manifestation of sovereignty, implicitly corresponding to what came before: (1) The body pervades the ten directions, and wisdom contemplates quiescent cessation, which reveals that they did not merely come to this assembly. (2) The body's light universally enters, and the eye of wisdom universally contemplates. (3) Abiding on the tip of a single hair, they universally shake all kṣetras, how much more so when seated upon the precious lotus flower above. (4) In atom after atom there are many bodies, and in door after door the transformations differ; by raising the single door of death and rebirth, the others may be inferred. (5) Thought-moments and kalpas are unobstructed, concluding that this is due to deep realization. Since thought-moments and kalpas are fused, they are able to act in thought-moment after thought-moment. As for the dharmatā being unobstructed: it is because both having parts and lacking parts are unobstructed. That is, realizing the noumenon is not merely lacking parts; therefore, while being in all places, it is completely within a single phenomenon, and all phenomena are also like this, each having four propositions. Because the body and so forth do not merely have parts, they are constantly here and yet nowhere absent; ponder this. The final verse concludes that the vast has a source of return. The supreme practices of Samantabhadra are all entered, not merely what was previously stated; therefore, from within the light, they can expound this sovereignty.