大方廣佛華嚴經疏 46.15

46.15

Eighth is the supernormal power of wisdom of the adornment of the physical body. Named from what is manifested, it is established as a bahuvrīhi compound. Second, from 'knows all' onwards, is the explanation of the characteristics, within which are three parts: first, knowing formlessness, because form is itself emptiness; second, from 'the bodhisattva thus' onwards, clarifying the ability to manifest form, because emptiness is itself form; third, from 'O sons of the Buddha' onwards, jointly clarifying formlessness and manifesting form, since what is done does not obstruct compassion. Now first, because of comprehending that the dharmadhātu has no fixed or real form, its entire entity is emptiness, not an annihilatory emptiness. In emptiness there is no form, yet it does not obstruct form; because both preservation and annihilation, concealment and manifestation, are entirely sovereign, one is only then able to manifest manifold forms in accordance with inclinations; hence this is clarified first. Therein are six phrases: the first generally knows that the nature of form is free from marks, nor is there any dharma that constitutes emptiness; the remaining five specifically clarify what marks it is free from: 1. free from differentiated marks, because coarse, subtle, long, short, and the like are identical in the single unproduced essence; 2. manifold disparate marks, because they are false; 3. immeasurable, numerous marks, because it is free [from them]; further, having neither large nor small, because it transcends measures; 4. merely erroneous discriminations, because they are impossible to find; both views of form and emptiness are grasping through sentiment, and views of being identical or not identical are severed; the above pervades both shape and color; 5. free from color marks, because they exist dependent on shape. In the second part, the ability to manifest form, first concludes the preceding and introduces [the next], because form that is identical with emptiness constitutes wondrous form. Furthermore, the non-duality of emptiness and form accomplishes the aforementioned true emptiness; being dual while non-dual manifests this wondrous form; the fusion and identity of form and emptiness constitutes the true dharmadhātu; through inexhaustible pratītyasamutpāda, the one manifests the many. Later, from 'that is to say' onwards, specifically reveals the distinctions, having one hundred and three kinds; they are either named from marks of form or designated from virtuous functions, which may be deduced by thought. However, all are forms that accord with the dharmadhātu, unlike changing and obstructing [matter], with names of forms established merely in accordance with what is manifested. Third, in jointly clarifying what is done: first concludes the preceding; later, from 'causing those being transformed' onwards, reveals what is done, having ten phrases, which can all be understood.