大方廣佛華嚴經疏 7.42

7.42

Sixteenth, the spirits of the bodhimaṇḍa, eleven dharmas and eleven verses: First, the characters 'appear' are used twice; that is, when a Buddha appears, he immediately causes adornments to appear to make offerings. The Buddha was like this in the past, and the spirit emulated him with great vows. Second, accomplishing practices in relation to living beings, causing living beings to emulate them. Giving comes first among practices, hence the verse singles it out. Third, transforming in both dreams and waking, thus pervasive in both time and place. Fourth, external treasures and internal eyes are repeatedly hard to give away. Preaching practice for living beings, hence it is said that he can 'rain down.' Fifth, the spirit Pure Blazing Form is absent from the earlier list. That is, both form-marks and the bodhimaṇḍa are wonderfully adorned, both serving to mature living beings. Sixth, those who doubt realms take mind-only as right mindfulness. Those who doubt the Dharma-nature take non-attainment as right mindfulness. In reality, being free from both right and wrong is truly called 'right'; being free from thought and non-thought is true mindfulness. Only when thoughts do not arise does right mindfulness arise. Hence, raining down the Dharma according to capacities cuts off doubt and produces wisdom. Seventh, raining down the Dharma with eloquence, rejoicing because it accords with capacities. Eighth, deeply and vastly praising the Buddha, hence both name and reality are doubly magnificent. Ninth, the tree king and retinue are both as at the beginning of the sūtra. Tenth, the aforementioned body pervades the ten directions without coming or going, and wisdom enters all marks, understanding that dharmas are empty and quiescent. Eleventh, 'various powers': because the Buddha has immeasurable powers, the causal practices are likewise so, all displayed through adornments. Since they are spirits of the bodhimaṇḍa, they attain liberation in matters of the bodhimaṇḍa.