大方廣佛華嚴經疏 7.45

7.45

Nineteenth, the ten dharmas of the prose on the vajra spirits. First, seeing the Tathāgata's body appearing universally is not distinct [to particular places]; how could it only be that ordinary beings see it? Where it appears, its marks are boundless, and along with each and every physical mark, each is also without boundary. The next four can be understood. However, as for the fifth spirit, in the first fascicle his name was 'Wondrously Fine Faculties', but here it only says 'Wondrous Arms'; both text and meaning are lacking. Furthermore, 'Heavenly Lord' is added because he manifests as a lord of the world. Sixth, the ocean of the Dharma is deep and profound, with knotted intersections and distinctions; skillfully preaching it causes it to manifest without remainder. Seventh, in terms of the spirit, it is provisionally said that precious adornments serve as decoration, skillfully gathering his own assembly; in terms of the Buddha, the expedient marks and signs serve as adornment, leaving none ungathered. Eighth, because the cause is deep, great fortune can adorn it; because the fruit is supreme, the virtuous marks are all clear and complete. Ninth, 'evil' refers to the ten evils; 'perilous' is the cause of evil, because it can trap oneself and others, as well as the perilous paths. Tenth, if taken according to the present text, the maṇi topknot is what is rained down; if taken according to the meaning, since this spirit is named Maṇicūḍa ('Maṇi Topknot'), it can also be that the topknot is that which rains down, and the adornments of all bodhisattvas are what are rained down, representing the perfection of the light of bodhisattva wisdom. In the gāthā, the sixth [verse] speaks of 'whirlpools' (xuánhù), which are places where water eddies and swirls: first, because they are exceedingly deep; second, because they revolve; third, because they are difficult to cross over. The whirlpools of the Dharma ocean are also like this: first, only a Buddha can exhaust them; second, truth and delusion follow one another, so that their beginning and end are difficult to fathom; third, hearing of emptiness, one takes it as emptiness and sinks into the whirlpool, and hearing of existence, one takes it as existence—the rest may be understood in this manner. Therefore it says 'all distinct meanings'. The rest can all be understood. Above, the assembly of distinct births is concluded.