大方廣佛華嚴經疏 25.47

25.47

Ninth: the bodhisattva of the lower direction. He understands that the Buddha's body, which universally responds throughout the dharmadhātu, does not depart from dharmatā, like those stars shining brilliantly arrayed across the sky that cannot be bound or attached to; hence he takes this as his name. The ten verses reveal this virtue of the Buddha and are divided into three parts: the first three generally reveal the response that is identical with the essence; the next six specifically explain the sovereignty of essence and response; the last verse brushes away the traces of sovereignty. In the former, the first verse explains the pervasiveness of the body in terms of place: the dharmatā body has nowhere it abides, while in terms of the self-enjoyment body there is nowhere it does not abide, which is termed 'universally abiding.' In terms of the other-enjoyment and transformation bodies, wherever there is resonance he goes, hence it says 'he goes to all lands.' If in terms of the ten bodies, there is no place that is not the Buddha, hence it says 'in all places all see him.' The next verse explains the multiplicity of the body in terms of beings' capacities, hence saying 'all'; and the events of the eight marks are all due to beings' resonance. The final verse concludes with praise of its unfathomability: the first line generally states it; the lower three lines reveal the marks: two lines are in terms of resonance being inconceivable—'thinking' refers to the mind, while 'seeing' encompasses both mind and eye; the lower line is in terms of the response being difficult to conceive, saying 'who can manifest?' In the next six specific explanations, the first three explain progressively, and the latter three explain inversely. First, the former: the first verse explains the previous meaning of 'who can manifest,' meaning that manifesting is identical with tathatā, because it has no arising or ceasing. The next verse explains the previous meaning of 'who can conceive,' meaning that giving rise to thought and conceiving is the false discrimination of dependent and primary [retribution], whereas within dharmatā, subject and object are entirely stilled. The last verse explains the previous meaning of 'who can see,' meaning that the responsive capacity accords with conditions while its essence is fundamentally non-existent; so what does the resonant capacity ultimately see? In the latter three inverse explanations, it means that only through absence of conceiving, seeing, and so forth is one able to conceive and so forth, thereby conversely revealing that the previous having of thought and seeing does not comprehend the Buddha's realm. Therein, the first verse is conceiving without conceiving, because it must be unattached and unobstructed. The next verse is manifesting without manifesting, because the manifestation of spiritual power is in essence empty. The final verse clarifies seeing without seeing, taking the preceding 'having nothing' as seeing; thus seeing that accords with reality not only sees the Buddha, but also achieves swift attainment. The third part, one verse brushing away the traces of sovereignty: what was explained above as sovereignty still relied on verbal formulation, whereas sambodhi transcends words, so it brushes away the traces of words. Transcending words is also provisional; one should forget words and tally with it.