大方廣佛華嚴經疏 7.44

7.44

Eighteenth, the ten dharmas of the body-manifesting spirits: First, the spirit Pure Joy Realm: in the initial listing, the name was Flower Topknot Adornment. Perhaps the name was long and only half was cited briefly; or the Sanskrit sounds were similar and it was a translator's error; we have not yet checked the Sanskrit text of this Dharma gate. The first three can be understood. Fourth, marks are non-marks, hence abiding pervasively like empty space. Space is not merely void, but also pervades form; abiding is not fractional abiding, but pervades even a single dust particle. Like the emptiness of a mustard seed, it cannot be exhausted, because body and Dharma-nature cannot be divided. Fifth, delivering and transforming through deportment, appearing suddenly without deliberate mind; this is the Buddha's realm, difficult to conceive or describe. Sixth, the Buddha is a fertile field, rarely encountered when appearing in the world; making a single slight offering yields the five constants as fruit. Briefly mentioning physical strength, there are also constant life, ease, and eloquence; only when all five are constant is it called fulfilled. Receiving boundless retribution, hence all depart from poverty. Seventh, tooth-light removes defilement, signifying that what is preached is pure. Eighth, being tainted by the five dusts and lacking compassion for the six destinies is the ignorant work of Māra. Realizing the nature of the five desires, emptying self and eliminating [attachment], that karma is transformed, and it is called 'guarding.' 'Maintaining' means guarding well the sense-doors, gathering scattering and maintaining virtues, thereby keeping Māra far away. Yet the delusions of Māra's works do not go beyond the three poisons and pride. Māra's troubling of sentient beings does not go beyond three things: superior and wondrous five desires, instruments of suffering, and preaching false teachings. Then the three poisons arise; clinging internally to the three poisons constitutes Māra's work. Now, guarded and alert, what can Māra do? This is the path of liberation in the verse. Ninth, there are three meanings: First, although the body pervades the dharmadhātu, it mostly manifests as a king, because of sovereign governance. Second, the eight aspects dwell in a royal palace, to condescend and engage living beings. Third, under the Bodhi tree of the dharmadhātu, which is the Dharma King's palace. Tenth, confused about fundamental emptiness, there is therefore false suffering. The uncontaminated is fundamentally inherent; this is the pure root of goodness.